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HISTORY OF THE
ARCHDIOCESE OF ST. LOUIS
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HISTORY OF THE ARCHDIOCESE
OF ST. LOUIS
In its Various Stages of Development
from A. D. 1673 to A. D. 1928
by
REV. JOHN ROTHENSTEINER
Archivist of the Catholic Historical Society
of St. Louis
VOLUME II
Containing Part Three
ST. LOUIS, MO.
1928
NIHIL OBSTAT
H. HUSSMANN
Censor librorum. Depntatus
Sti. Ludovici, die 23. Xovembris 1928.
IMPRIMATUR
*%• Joannes J. Glennon
Archiepiscopus
Sti. Ludovici, die 24. Novembris 1928.
Copyright 1928
Rev. John Rothensteiner
Press of
BLACKWELL WIELANDY CO.
St. Louis, Mo., U. S. A.
? 7-
z^-/
PREFACE
St. Louis has now been an archdiocese for eighty years during which
it has had three Archbishops. As to length of service, however, Arch-
bishop Kenriek outranks the years of both his successors combined.
During this comparatively long period of time, material, political, and
social conditions have changed so very much that a faintly adequate
description cannot be given within the limited space of an introduc-
tion. It is as if two distinct worlds here came in contact, the one
emerging into the light of day, the other passing away into night. Only
a few of the leading characteristics of the earlier and the latter por-
tions of this period of cultural and scientific transition can here be
set down to form the background for the grand panorama of the
Church's steady growth and expansion.
When Peter Richard Kenriek became Archbishop of St. Louis his
immediate charge was confined to the State and the Territory of
Missouri. Chicago had become an episcopal see with all Illinois under
its jurisdiction. The State of Arkansas also was severed from St. Louis
and formed into the diocese of Little Rock. The general Government
of the Church as well as the marvelous growth, from decade to decade,
of its young offshoot in the United States will clearly appear from the
subjoined table :
Dioceses Priests
in in
United United
States States
Cardinal
Prefect of
Year Pope Propaganda
1852 Pius IX Philip Fransoni 32 1,421
1862 Pius IX Alexander Barnabo 43 2,284
1872 Pius IX Alexander Barnabo 56 4,184
1882 Leo XIII John Simeoni 63 6,438
1892 Leo XIII Miecislaus Ledochowski 80 9.067
1902 Leo XIII Jerome M. Gotti 87 11,986
1912 Pius X Jerome M. Gotti 98 17,608
1922 Pius XI William Van Rossum 103 21,164
Catholic
Population
1,600,000
2,000,000
4,829,900
6,370,858
8,647,221
10,759,330
15.019,074
17,616,676
The State of Missouri had a lion's share in this progress.
As in the ancient days the power of the Roman Empire built the
great military roads and highways into every part of its vast possessions
to hold them in subjection, and to bring all nations into closer com-
munion, yet under the Providence of God. served the cause of the Gospel
(v)
VI
Preface
by opening the way for Christ's ambassadors to these very nations and
to bring them into subjection to the Kingdom of Christ: so the busy and
restless world of later days built the network of the railways that covers
the entire State of Missouri and connects it with all parts of the country,
to serve commerce and agriculture and the mining industries, but really
serving the messengers of peace and truth in their laborious endeavors
to raise the hearts of the people for God. After the first railway train
west of the Mississippi had connected St. Louis with the little suburb
of Cheltenham, five lines were started with State aid.
1. The Pacific Railroad of Missouri, due West from St. Louis to
Kansas City.
2. The North Missouri R. R. northwest from St. Louis to Omaha.
3. The Southwestern Branch of the Pacific P. R. southwest from
St. Louis.
4. St. Louis and Iron Mountain, due south from St. Louis.
5. The Hannibal and St. Joseph P. P.
Only the latter two were completed by 1859, the others were delayed
for six years. These railroads opened vast stretches of rich and beauti-
ful country to immigration, which was then in full swing, and at the
same time' kept them from isolation. They also made it possible for
one minister of God to serve several farflung Congregations on the
same Sunday, and to visit the sick and dying far more readily. Of
all the contr'ibutary causes of the unprecedented progress of the Church
in Missouri during the last eighty years, the enjoyment of perfect liberty
by the Church, the mighty and constant flow of immigration, and the
services of the Railroad are the most notable. It has been well said by
a writer in Blackwood, that "for the fullest measure of civilization, free-
dom and enjoyment of which earth is capable, the one thing needful is
the fullest intercourse of nation with nation, of man with man. ... It
cannot, therefore, be doubted that the whole system of railways, must be
acknowledged as having given the mightiest propulsion to the general
improvement of mankind." It may be that the more modern inven-
tions of the automobile and aeroplane will in a measure supersede the
railways: but the honor of having been the first really rapid transporta-
tion system in the world in general and in Missouri in particular must
remain with the railways.
As to immigration it is well known that Ireland and Germany
have formed the main streams. The hightide of Irish immigration
was reached in the decade 1850-1860, the hightide of German immigra-
tion is the decade 1880-1890. In the latter decade German immigration
outnumbered the Irish by over 800,000, and established the Germans as
the most considerable foreign element in our population. Of the six-
Preface vii
teen million immigrants and immigrants' children of Irish and German
descent there was a vastly larger proportion of Catholics among the
Irish than among the Germans: yet a very large proportion of the
Germans came from predominantly Catholic points of Germany, as
Westphalia, the Rhine Province. Bavaria, Alsace, Baden. Wiirtteniberg.
Tyrol and the other German crownlands of Austria. How much of
this Catholic emigration came to Missouri is impossible to tell at
present. It is plain, however, that the ethnic composition of the Church
m Missouri cannot be explained without assuming an almost overwhelm-
ing influx of these two Catholic elements.
The Civil War of 1861-1865 retarded the progress of the Church in
a measure, but the forward march was resumed immediately after the re-
turn of peace. The reconstruction measures of the Government, though
careless of religious liberty, offered no serious hindrance, but on the
contrary gave a fresh impulse to religious fervor. Slavery was abolished
in Missouri on January 11th. 1865. The Order of Knights of Father
Matthew was organized in St. Louis in November 1872 and made a
state organization in 1881. The first Missouri Branch of the Catholic-
Knights of America was established in St. Louis in May 1879. On
April 30th, 1904 the Louisiana Purchase Exposition in St. Louis was
opened; and in August, Centennial Celebrations of Missouri's Statehood
were held in many cities and towns of the State.
In the first quarter of the Twentieth Century there was a remark-
able advance over former years in the magnitude of building opera-
tions entered upon by the Archdiocese as such, as well as by individual
institutions and parishes. Money was becoming more plentiful, and
the credit of Catholic institutions was maintained at a high and honor-
able level. The Des Moines Register lately quoted the following words
with hearty approval: "Roman Catholic institutions throughout the
world have an enviable record of never defaulting in their obliga-
tions."
The great inventions of these later days, as the automobile, the
Zeppelin and the aeroplane have brought people much closer together,
road improvement has proceeded at a truly wonderful celerity, and
the telephone and the radio have established a human intercourse that
was not dreamt of in the clays of our fathers. They too were made
tributary by friend and foe for or against the Church's progress. What
the outcome shall be we cannot say. Only this we know : Divine Provi-
dence that has guided and guarded us so far. will guide and guard us
to the end.
TABLE OF CONTENTS
Part III
THE ARCHDIOCESE OF ST. LOUIS
Book I
Peter Richard Kenrick, Archbishop
PAGE
Chapter 1. Peter Richard Kenrick, xYrchbishop 1
2. Father Joseph Melcher, Vicar-General 6
3. During the Cholera Epidemic of 1849 16
4. The Sisters of the Good Shepherd 26
5. The Sisters of Mercy 31
6. The Ursuline Nuns 37
7. Kansas City and Its Dependencies 42
8. Father John Hogan and North Central Missouri. 50
9. St. Joseph and the Platte Purchase. 59
10. The Vincentians and Their Successors in Perry
and St. Genevieye Counties 66
11. The Vincentians and Their Successors in Wash-
ington County 78
12. Lazarist Actiyities in Cape Girardeau 84
13. St. Michael's, Fredericktown under Father
Tucker 91
14. St. John's and St. Michael's in St. Louis 98
15. The Parish of S. S. Peter and Paul 104
16. Holy Trinity Parish and Its Eldest Daughter. . . . 112
17. The Redemptorists at the Cathedral 118
18. Ecclesiastical Politics 122
19. Peter Richard Kenrick 's Conciliar Activities .... 133
20. Peter Richard Kenrick 's Pastorals 140
21. Archbishop Kenrick as a Banker 147
22. Catholic Cemeteries in St. Louis 157
23. Catholic Journalism in St. Louis Before the War 163
(ix)
X
Table of Contents
PAGE
Chapter 24. German Catholic Ventures — Journalism 172
" 25. The Second Synod of St. Louis 179
" 26. A Decade op Church Building — 1 1<S7
" 27. A Decade of Church Building — II 196
" 28. A Decade of Church Building — ITT 204
" 21). During the Civil War and After 210
30 Father Ryan and Father Muehlsiepen Con-
220
TRASTED — u
" 31 Early Churches en St. Louis and Jefferson
o 226
Counties --n
:]2. Progress of the Church in Southeast Missouri.. 238
" 33. Growth of the Church in Jackson and Lafayette
Counties -"^
34. Growth of the Church in Southwest Missouri. . 252
:\7). The Franciscan Province oe the Sacred Heart.. 261
" 36. The Redemptorist Convent and Church 2(w
" 37. Progress of St. Louis Cniversity 2/2
" 38. The Christian Brothers and the Parochial
Schools -(S
39. Expansion of the Early Sisterhoods of St. Louis. . 283
40. Archbishop Ken-rick's Visit to Rome 21)0
41. Archbishop Kenrick's Part in the ('ounce 303
42. Archbishop Kenrick's Submission. to the Vatican
Decrees
43. Archbishop Kenrick's Two Chief Assistants.,.. 319
44. A Cluster of Seven New Sisterhoods — I 329
45. A Cluster of Seven New Sisterhoods — II 340
40. Later Journalistic Ventures 348
47. Progress of the Church in Central Missouri — I. 357
48. Progress of the Church in Central Missouri — II. 365
" 49. The Church in Northeast Missouri — 1 375
50. The Church in Northeast Missouri — II 383
51. Warren, Montgomery and Audrain 391
52. Audrain, Callaway, Boone, Howard and Chariton 400
53. The Parishes of Herman and Washington 408
5 7
5 >
J J
•) f
1 J
312
54, St. Charles County
420
55. The Jesuits and the Spiritual Life -133
56. St. Louis University in its New Home 445
Table of Contents xi
PAGE
Chapter 57. The Catholic Societies of the Archdiocese 451
58. City Churches Founded Between 1865-1885 — I.. 461
59. City Churches Founded Between 1865-1885 — II.. 467
60. City Churches Founded Between 1865-1885— III. .476
61. Churches Dedicated by Bishop Ryan 482
62. The Colored Harvest in St. Louis 487
63. Archbishop Kenrick and His Second Coadjutor . . 494
64. St. Louis Parishes Formed in Archbishop Kenrick 's
Last Years 502
65. The Alexian Brothers 511
66. The Passionist Retreat and Preparatory Seminary 514
67. Ste. Genevieve County 518
68. Later Developments in Jefferson and St. Fran-
cois Counties 525
69. The Church in the Interior of Southeast
Missouri 533
70. From the Missouri to the Crest of the Ozarks. . . . 541
71. Decline of the Earliest Churches of the City. . 549
72. Americanism Versus Caiienslyism 562
73. The Year of the Golden Jubilee 569
74. Archbishop Kenrick 's Last Years 577
Book II
Archbishop John Joseph Kain
Chapter 1. Archbishop Kain's Antecedents in the East and
Beginnings in the West 587
2. Archbishop Kenrick 's Death and Obsequies 592
3. Waiting for the Pallium 597
4. The Third Synod of St. Louis 603
5. Various Activities of Archbishop Kain 607
6. New Parishes in the Rural Districts 613
7. The City Churches Organized Under Archbishop
Kain's Rule 622
8. Arcpibishop Kain's Last Days 630
J 7
xii Table of Contents
Book III
Archbishop John Joseph Glennon
PAGE
Chapter 1. Archbishop Glennon of St. Louis 635
' ' 2. Planning the New Cathedral 640
" 3. The Laying of the Cornerstone 646
4. Catholic Social Work 651
5. Various Activities of the Cathedral Builder. . . . 657
6. The New Kenrick Seminary 664
7. The Schools of the St. Louis Archdiocese 669
8. The Last Dismemberment of the Diocese 675
9. Catholics From Italy and the Near East 681
10. Tin: Churches of the Slavic Races in St. Louis. . 685
11. The Great Westward Movement 693
12. The Rural Churches Founded Since 1903 701
13. Civic and Social Endeavors 707
" 14. Patriotism and Christian Brotherhood 711
15. Archbishop Glennon as an Orator 717
" 16. Various Ecclesiastical Promotions 725
17. The Brothers of Mary and the Resurrectionists. . 731
18. Latest Developments of the Sisterhoods 736
19. Progress of Church Architecture in St. Louis — I 745
" 20. Progress of Church Architecture in St. Louis — II 752
" 21. The Consecration of the Cathedral 759
Chapter 22. Epilogue 76d
7fiQ
Bibliography
Index 801
5 •>
) i
LIST OF ILLUSTRATIONS
PAGE
His Holiness Pope Pius XI Frontispiece
Archbishop Peter Richard Kenrick 1
Vicar-General Melcher 6
Map of Missouri in Kenrick 's Day 42
Pro-Cathedral of St. John the Apostle 98
Map of St. Louis 187
Father De Smet, S. J 276
Bishop Patrick J. Ryan 319
St. Louis University 445
Vicar-General Muehlsiepen 494
St. Vincent de Paul Church 555
Archbishop John Joseph Kain 587
Archbishop John J. Glennon 635
The New Cathedral . 660
The New Kenrick Seminary 664
The McBride High School 669
Monsignor John J. Tannrath, Chancellor 673
Monsignor F. G. Holweck, V.G 729
The Church of St. Francis Xavier 747
Interior View of the New Cathedral 759
PART THREE
The archdiocese of St. Louis
BOOK I
Archbishop Peter Richard Kenrick
^ ^Erfe.-^. ^ >f
PART III
BOOK I
Chapter 1
PETER RICHARD KENRICK, ARCHBISHOP
Up to the year 1847, Baltimore was the one and only archdiocese
in the United States, and the other, sees of the country, St. Louis in-
cluded, were suffragans of the Archbishop of Baltimore. But late
in that year there were two : Baltimore and St. Louis. Peter Richard
Kenrick attended the Seventh Provincial Council of Baltimore in 1849,
as Archbishop of St. Louis, whilst his brother Francis Patrick still
bore the title of Bishop of Philadelphia. Peter Richard, therefore,
held a more exalted position at that Council than his brother Francis
Patrick, who was ten years his senior and had, until then, acted
as counsellor and guide to the seemingly less able and certainly much
less experienced Bishop of St. Louis. What had happened in the in-
terim, and what was the meaning and true inport of the change?
It is well known, at least among Catholics the world over, that
the Bishop of Rome, as successor of St. Peter, and heir to the glorious
promises made to him by Christ, the Son of the Living God, is and
must ever be, the Head of the Church, the chief Shepherd of the flock,
the Vice-Gerent of the Lord. He alone enjoys full authority over
all the Church, and over all its members, be they bishops, or priests
or laymen. The bishops too, are called to rule the Church of God, but
only in the part assigned to them by the Supreme Ruler. In his own
diocese every bishop is independent of every other, only not of the
Bishop of Rome. Yet it is necessary that all should work in harmony,
not only with the center of unity, the Pope, but also with one another!
The authority of the Supreme Ruler is the mighty principle by which
this unity of effort is effected but, as the bearer of this supreme authority
cannot be personally present among all nations, and as "nations always
will differ, in inherited characteristics and predilections and traditions
aid modes of thought and feeling," it was certainly most expedient
that the Pope should, wherever feasible, band together a number of
bishops into a province and endow the bishop of the chief city in each
province with a limited particiation in the supreme pastoral office
of which he himself is primarily the custodian and dispenser The
(1)
Vol. II-l
2 History of the Archdiocese of St. Louis
leading bishop in a Province is, therefore, called the Metropolitan, or
the Archbishop. An archdiocese remains a diocese and holds the same
relation to its ordinary as it did before it attained metropolitan rank.
Yet the Archbishop 's power extends beyond his own diocese, it includes
in its jurisdiction his suffragan bishops also and their diocese, though
only in a limited way. This extraneous power is his, not by divine
right, but only through concession from the Supreme authority, which
resides in the Pope.
The Archbishop's dignity is not one of mere honor, although de-
serving of highest honor. It is the arch that spans the pillars and
holds them together by giving them a closer union with the center
of unity, Rome. Thus the greatest diffusion of spiritual power is
attained, whilst the union of purpose and action is maintained in
Uroe et Orbe.
By a Brief of His Holiness, Pope Pius IX under date of January
30, 1847, the diocese of St. Louis was raised to the dignity of an Arch-
diocese, and Peter Richard Kenrick was appointed its first Archbishop.1
This matter was not touched upon in the petition for the erection of
new dioceses sent to Rome by the Sixth Council of Baltimore, held
in May 1846. The majority of the bishops then, no doubt, desired the
previous erection of some eastern or southern diocese into a metropolitan
See. Bishop Francis Patrick Kenrick was suspected by some as having
designed and accomplished the western project in favor of his brother.
He himself denied this, saying: "I made no request for the erection of
a metropolitan see at St. Louis. Though, when Cardinal Fransoni asked
me what city in the West I thought ought to be raised to that dignity,
I told him that it was St. Louis, as I judged the various claims. After
the Council I opened my mind to the Fathers, and I submitted to
the Holy See a plan for the initial division of provinces, suggesting
the new sees of Albany and Buffalo to (be subject to the future
metropolitan see of) New York. It would be more just, perhaps, if they
charged me with favoring the promotion of the Bishop of Buffalo whom
I very strongly commended."2
Philadelphia's plan must have found favor with the Holy See,
though not in the case of the Bishop of Buffalo: for St. Louis received
the palm of victory over the older Sees, New York, Boston, Bardstown,
and the claims of New Orleans.
His Holiness Pius IX. on June 13, 1847 wrote to the Archbishop
of Baltimore that he had referred the petition of the Council to the
Congregation of the Propaganda.3 On July 7, of the same year, Bishop
Francis Patrick reports a rumor that Peter Richard had become an
i Original in Chancery of St. Louis Archdiocese.
2 Kenrick-Frenaye Correspondence, p. 278.
3 Concilia Baltimorensia, p. 249.
Peter Richard Kenrick, Archbishop 3
Archbishop, and on the 20th, the rumor has grown in prominence.
Peter Richard then promised his brother he Avould be with him in
Philadelphia about November 1, 1847. On October 6, Francis Patrick
sends his congratulations to Peter Richard, "and to the entire church
of America upon the newly erected Metropolitan See. May you govern
it many years with a tranquil mind. ' "4 The source of this information
is the Archbishop of Baltimore. "But he wonders,7' writes the Bishop
of Philadelphia, "that you, Peter Richard, have not written to him
after receiving the Apostolic Letters. Acknowledgement is due to him
for his kindness."5 Six days later, Francis Patrick counsels his brother
of St. Louis, that it seems "proper to request our Very Rev. Friend,
Paul Cullen, to do the kind office of asking for the Pallium. He then
should send the Pallium when a fair opportunity offers, so that it
may reach you here in Philadelphia."6 But time went on and the
Pallium did not arrive, and no word had come as to the bishops who
were to be his suffragans. This caused Peter Richard no slight worry.
For an Archbishop without the Pallium, the symbol of Metropolitan
authority, really seemed to have less power and dignity than the simple
Bishop of St. Louis. By law he was debarred from the exercise of
of pontifical functions, as ordinations and consecrations, although
Francis Patrick surmised, that the law did not apply to the Bishop
of St. Louis, now raised to metropolitan rank.7 In any case, Peter
Richard thought it prudent to abstain from ordinations until he should
receive the Pallium : in the meantime he had Bishops Barron and Loras
to perform these functions for him.8
At last, early in June, 1848, came the welcome news-item from
Philadelphia. "On the ninth day of April, the priest, James O'Connor
brother of the Bishop of Pittsburg, left Rome to bring the Pallium to
you. He will go to Malta, London and finally to America. He is said
to be broken in health, and almost without hope, so that there is
another point of peril to your honor : for, if anything should happen,
to him, I dare not conjecture when the Pallium will come to you."9
On the 13th, Francis Patrick wrote that the priest, James O'Connor,
planned to remain three weeks in London. July had passed and August
was in full swing and still there was no sign of the Pallium. The
Archbishop-Elect of St. Louis proposed to write to the Pope about
the matter: but his brother counselled him to address the Prefect of
4 Kenriek-Frenaye Correspondence, p. 260.
s Kenriek-Frenaye Correspondence, p. 260. Archbishop Eccleston.
6 Kenriek-Frenaye Correspondence, p. 263. Paul Cullen, the future Primate of
all Ireland.
7 Kenriek-Frenaye Correspondence, pp. 270 and 271, 272.
8 Chancery Records, St. Louis.
9 Kenriek-Frenaye Correspondence, p. 279.
4 History of the Archdiocese of St. Louis
the Propaganda, whose business it was to obtain and expedite the
Pallium to the Metropolitans under his authority.10 "In the meantime
you will have patience, and wait," wrote the Bishop of Philadelphia.
This time he was not deceived : for on August 24, 1848, Francis Patrick
could note in his diary — : "The Rev. James O'Connor brought here
the Pallium." "This I conferred on him (Peter Richard Kenrick) in
accordance with the solemn rite in St. John's Church (Philadelphia),
September 3, (1848). "n Peter Richard Kenrick was now in full pos-
session of his metropolitan rights, but had no suffragans upon whom
to exercise his authority. The long delay was probably occasioned by
Francis Patrick of Philadelphia, who in the Sixth Council of Baltimore
had advised that it would be an act of consideration due to the Bishops
to leave the designation of the suffragans to them. In the Bishop's
opinion the Congregation of the Propaganda was awaiting the judg-
ment of the next Council of Baltimore.12 The Seventh Provinical Council
of Baltimore, which assembled in May 1849, under Archbishop Eccleston
was meant, which, in its first private session, sent a petition to the
Holy Father requesting that New Orleans, Cincinnati, New York be
made Metropolitan Sees; and that the Metropolitan See of St. Louis
receive as suffragans the Bishops of Dubuque, Nashville, Chicago and
Milwaukee; and that the Metropolitan See of Baltimore be made the
Primatial See of the United States, with all the other Archbishops and
Bishops as subjects.13 All these requests were granted except the last.
Baltimore had to content itself with the primacy of honor, not of
jurisdiction.
But the official declaration of these points was again delayed,
and that more than a year, by the revolutionary outbreak in Rome.
On August 9, 1850, Cardinal Fransoni, Prefect of the Propaganda,
notified the Archbishop of Baltimore that the Holy Father had ap-
proved the Decrees of the Seventh Provincial Council of Baltimore, the
erection of the new Metropolitan Sees, and the assignment of the four
Bishops already mentioned as well as of the bishop of the newly erected
see of St. Paul, as suffragans to the Metropolitan of St. Louis. He
added to this, that the Apostolical Letters had been forwarded to the
individual Metropolitans.14 Archbishop Kenrick 's Apostolical Letters
was dated July 19, 1850. Thus the diocese of St. Louis took its rightful
place as the first Archdiocese erected in the Mississippi Valley, and
third in the entire country from the Atlantic to the Pacific, from the
St. Lawrence River and the Great Lakes to Gulf of Mexico. On the
eve of Christmas 1849, Bishop Francis Patrick offered the most beauti-
10 Kenrick-Frenaye Correspondence, p. 277.
ii Kenrick-Frenaye Correspondence, p. 263, note.
12 Kenrick-Frenaye Correspondence, p. 263.
13 Concilia Baltimorensia, pp. 269 and 270-281.
i* Concilia Baltimorensia, pp. 287 and 288.
Peter Richard Kenrick, Archbishop 5
ful and tender tribute to his brother, Peter Richard, the Archbishop
of St. Louis. Alluding to a number of prominent converts to the faith,
he wrote: "It is the prayer of the Mother of God, whose sinless con-
ception we venerate, that these conversions, are, beyond doubt, to be
attributed. The faithful invoke her as the Patron of the United
States and by prayer attain for themselves and for their fellow-citizens
gifts of divine grace and the light of faith ... She has been close
to you for your devotion to her in the Month of May, for your vindica-
tion of the translation of her house to Loretto, she stood by you
placing on your head the insignia of Metropolitan, the promise of a
more precious crown of your work in heaven."15
On the death of Archbishop Eccleston, in 1851, the Right. Reverend
Francis Patrick Kenrick was promoted to the See of Baltimore, and
as such presided over the First Plenary Council of all North America.
From that time on the two Kenricks stood before the world as the
most honored and most influential members of the American hierarchy
of their time.
15 Kenrick-Frenaye Correspondence, pp. 303 and 304.
Chapter 2
FATHER JOSEPH MELCHER, VICAR-GENERAL
Early in March 1843, Bishop Rosati departed from Rome on his
way to Marseilles and Paris. He intended to return to Hayti to com-
plete the arrangements with President Boyer for the Concordat. The
companion of his journey was a yonng priest whom he had lately
won for the diocese : Father Joseph Melcher, a man who was destined
to become a power for good under Bishop Kenrick, and to attain
the mitre in the far North. Bishop Rosati introdiu-ed his latest ac-
quisition to his coadjutor in a letter from Marseilles: "I have found
an excellent travelling companion in the person of an excellent German
priest, whom I met in Rome. He is so attentive to me and so full
of activity and intelligence, that I have unloaded all the cares of the
journey upon him;" and again, from Paris: "Mr. Melcher has already
set sail for St. Louis. I was very much pleased with him."1
Father Melcher, the last acquisition Bishop Rosati made for St.
Louis, was born on March 8th, 1807, in the imperial city of Vienna.
Austria. In his seventh year the Melcher family removed to Modena,
one of the little Italian principalities subject to an Austrian ruler.
The father of the family had obtained a position at the clucal court.
To the son, Italian became as familiar as German. In his early student
days an aged half-blind priest engaged the young man to read the
Breviary to him day by day, a circumstance that must have exerted
a great influence on the choice of a vocation. He was raised to the
holy priesthood in Modena by the Bishop of the place, March 27th,
1830. On April 2nd, he attained the degree of Doctor of Divinity
and on April 7th, said his first holy Mass. His first appointment was
that of chaplain to the Court of Modena ; with the incidental duty of
holding services for the German Catholics of the city. Thus quietly
the first twelve years of Father Melcher 's life were spent: but then the
desire for a wider field of activity, a more strenuous life of priestly
charity and selfsacrifice, broke forth and urged him on to seek a
change. Obtaining a leave of absence, he went to Rome and offered
himself to Propaganda for the Foreign Mission. But he was told,
that the Foreign Missions were in the hands of the Religious orders.
and a secular priest could not be accepted. Into this dark night of
sorrow, at seeing his generous offer unavailing, there suddenly fell
a ray of light. Bishop Rosati of St. Louis in the far West, was pointed
out to him as one that was seeking priests. The good Bishop was de-
Original in Archives of St. Louis Archdiocese.
(6)
BISHOP JOSEPH MELCHER
Father Joseph Melcher, Vicar-General 7
lighted to find a new co-laborer, and when he learnt that the young
priest, spoke German, in fact was a German, he at once adopted him
into his diocese.2 Arriving in St. Louis Father Melcher was cordially
received by Bishop Kenrick, who at once gave the courtly gentleman
from Modena a touch of American missionary life by sending him
to the Poste of Arkansas. If the young missionary, under his fine
appearance and polished manners, had not possessed a heart as true
as gold, he might have lost in this mission all his fervor and interest.
But the time of trial was shortened by the erection of the diocese of
Little Rock. Father Melcher was recalled by his bishop, and sent to
what was designated, Meramec, comprising Mattese Creek in St. Louis
County, Merrimack, now Maxville in Jefferson County, Gravois, now
Kirkwood and St. Martin's Church in Central Township of St. Louis
County on the Bonhomme Road. His residence was at Mattese Creek
where there was a church, but no house for the priest. Yet, the people,
though poor, were of good will. Soon a log house was raised to place
a roof over the head of the shepherd of souls. As for the rest, the hard
floor had to serve for a bed, a box for a writing table : and a few blocks
of wood for chairs. No meals were served in the house, but the priest
had a standing invitation to the homes of his parishioners, who seasoned
the rough and plentiful fare with a hearty welcome. Such extreme
poverty was bound to tell on the gently-reared body of Father Melcher :
the usual fever infesting all newly cultivated lands, attacked and
threatened to undermine his strong constitution.3 Bishop Kenrick,
remembering that the young missionary was a Doctor of Divinity, in-
vited him to accompany him to the Sixth Provincial Council of Balti-
more as his theologian (1846).
On returning to St. Louis from the Council, Bishop Kenrick appoint-
ed Father Melcher one of his Vicars-General and sent him to Europe for
the purpose, of securing some German priests for the rapidly in-
creasing German settlements of his diocese.4
Vicar-General Melcher on his journey passed through Lorraine,
Alsace and Switzerland. Four priests and twelve theological students
2 Holweck, F. G., Bishop Joseph Melcher "Pastoral-Blatt," vol. 51, 5.
3 Idem, ibidem.
4 Littel's "Living Age," 1847, p. 147, has an article entitled Italy and the
Carnival, in which this notice of Vicar-General Melcher 's activities occurs: "I
have not the least idea that the < Successor of St. Peter' will ever leave the halls
of the Vatican for the Valley of the Mississippi, but the Propaganda are sending
over a large recruiting force. A Mr. Melcher, Vicar-General of Missouri, is
collecting German priests for the diocese of Bishop Kenrick, of St. Louis, and
I understand that a detachment is soon to start from the South of France for
the new diocese of Walla-Walla in Oregon, 'established,' says a Eoman paper,
'under the protection of President Polk who has pledged himself to permit none
but the true Faith in the conquered provinces of Mexico.' "
8 History of the Archdiocese of St. Lou
is
joined him on his return trip to St. Louis: The priests were: Joseph
Meister of the diocese of Bale, George Ortlieb, of the diocese of
Nancy, Cajetan Zapotti of the diocese of Linz in Austria, and Francis
Rutkowsfed of the archdiocese of Breslau. Father Ursus Meister5 be-
came pastor of Apple Creek; March 1847, he was promoted to Jefferson
City: in 1853, he was sent to Maniteau County, and 1859, he left the
diocese for Vincennes. He was killed bv a falling tree, February
25th, 1864.
Father George Ortlieb0 received as his first appointment the pastor-
ship of Our Lady of Mount Carmel, Carondelet, but, after a few years,
returned to his native city Nancy. Father Cajetan Zapotti was en-
trusted with the church at Benton, Scott County, but left the diocese
in 1848, for Cincinnati and Chicago. Father Francis Rutkowski became
pastor of Weston, Platte County; from 1852 to 1856, he was stationed
at Dardenne, St. Charles County.
Of the twelve students brought over by Father Melcher only
seven attained the dignity of their vocation: Francis Weiss, Simon
Siegrist, both of the diocese of Strassbourg, John Anselm, of the
diocese of Nancy; Francis Blaarer, of the diocese of St. Gall in Switzer-
land, Louis Rossi of the diocese of Modena, Francis Trojan, of the
diocese of Leitomischl in Bohemia, Jacob Stehle, of the diocese of Nancy.
All these students entered the Seminary of St. Mary's of the
Barrens, and were there ordained to the holy priesthood:
The other students mentioned on the list of the Annals of the
Propagation of the Faith (19. 520) : Bernard Siedert of Muenster in
Westphalia; Peter Curlot of Xancy; Mathias Cobbin of Freibourg, in
Baden; and Joseph Girard of Xancy seem to have come to St. Louis,
but left no trace behind. Sebastian Brutscher promised to come along
with Father Melcher, but failed to keep his word.
Simon Sigrist,7 became pastor of Meramec in 1847. and in 1849,
was commissioned to found the parish of S.S. Peter and Paul, but
leaving the diocese for Vincennes in 1858, died October 28th, 1873.
He enjoyed the reputation of being a forceful preacher.
John Anselm was ordained in the Cathedral of St. Louis by Arch-
bishop Kenrick on September 29th, 1848, and was immediately after sent
to French Village. During the year 1849, he served as assistant to Father
Gandolf o in Ste. Genevieve ; and in the following year he founded
the German church of the Holy Trinity in Xorth St. Louis. Here he
labored earnestly for the upbuilding of the parish, until 1856, when he
was transferred to his first place of service, Little Canada or French
Village. In 1865, his name no longer appears on the list of priests.
5 Hohveek, F. G., "Pastoral-Blatt," vol. 51, 11.
6 Chancery Records.
7 Hohveek, F. G., Vater Sigrist, "Pastoral-Blatt, " vol. 58, 1.
Father Joseph Melcher, Vicar-General 9
Joseph Aloysius Blaarer was raised to the holy priesthood on
April 29th, 1848, at the Seminary. He received the appointment to
the Parish of Herman. After short stays at Mattese Creek, Maxville
and the German Settlement in Ste. Genevieve County (Zell) Father
Blaarer was sent to Deepwater in the western part of the State where
he labored faithfully until his transfer to Jefferson City in 1853 In
1855, he returned to the German Settlement and ultimately became
Chaplain to the Ursuline Nuns.
Father Aloysius Rosi, or Rossi from Moclena, is sometimes credited
to Tyrol. After his ordination at the Barrens, April 29th, 1848, he
was appointed pastor of the ancient parish of New Madrid /and from
1849 to 1853, had charge of St. Stephen's Church at Richwoods. In
18o3, Father Rosi became pastor of Little Canada (French Villas)
where he lost his life by being drowned in a swollen branch of the
Establishment Creek, whilst on an urgent sick call, August 29, 1853
Father Francis Trojan, born in Jaromere in Moravia," was ordained
on January 12th, 1851, and at once received charge of the Parish of
Apple Creek in Perry County. In 1856, he became pastor of the Bo-
hemian Church of St. John Nepomuc in St. Louis in succession to its
founder Father Henry Lipowski. He left the diocese in 1846 for
Chester, Illinois.
Jacob Stehle, probably a nephew of the Lazarist Nicholas Stehle,
who entered the Seminary at the Barrens in 1844, labored since I844'
among the immigrants in Scott County. In 1869, he is mentioned
as pastor of Hazel Green, Grant County Wisconsin. Probably the
best and ablest, certainly the most persevering member of this little
caravan of Father Melcher 's first gathering was Francis Xavier Weiss,
who is justly styled the patriarch of Ste. Genevieve County. German
Settlement, Reviere aux Vases, and the ancient city of Ste. Genevieve
were the successive scenes of his priestly labors; but in all the churches
that cluster around Ste. Genevieve, like the beautiful daughters around
a more beautiful mother, the name of good Father Weiss is still a house-
hold word. He died March 3rd, 1901.
The acquisition of an entire community of religious, daughters
of St. Ursula, was another fruit of Father Melcher 's first' journey to
Europe. In Oedenburg, Hungary, not far from Vienna, he found
them and prevailed upon them to establish a convent of their Order
in St. Louis. The interesting story of this foundation must however be
reserved for another chapter.
On his return from Europe Father Melcher received the appoint-
ment as pastor of St. Mary's Church in place of the ailing and rather
discouraged Father Fischer, who however remained with Father Melcher
as his assistant. In 1845, the diocese had three Vicars-General, John
Timon, CM., Francis Cellini, and Joseph Anthony Lutz. But when
Father Timon was made Bishop of Buffalo, in 1847, and Father Lutz
10 History of the Archdiocese of St. Louis
resigned his position, Father Cellini remained Vicar-General for the
English speaking part of the diocese, and Father Melcher received
the appointment for the Germans.
Archbishop Kenrick was wont to appoint a man for a position
or place for which he seemed to be fitted by nature and grace,
expecting him to work out the problem without let or hindrance on
his part. The case of Father Melcher as Vicar-General for the Germans
is a case in point. The Archbishop, who had learnt to place confidence
in his Vicar-General, allowed him a free hand to act. Thus it came
that the German priests of the archdiocese, all through Peter Richard
Kenrick 's regime, looked to their Vicar-General, Melcher, and, follow-
ing him, Muehlsiepen. for direction, counsel, comfort and promotion.
It was a real godsend that Father Fischer was willing to remain at
St. Mary's in a subordinate position: for the Vicar-GeneraLs duties
drew him away more and more from his pastoral cares.
The Congregation had a church worthy of the name ; although
it was far from being completed : but there was as yet no proper rectory
for the priests. An old log house, which had been used by a negro
family, now served Father Fischer and Father Melcher as their home.
Father Melcher laid plans for the erection of a commodious dwelling :
but some of the hard-headed parishioners reported him to the Archbishop
as if he were about to waste the goods of the parish. The Archbishop
quietly ordered the completion of the building.
In the cholera year 1849, when so many of the children of the
Catholic immigrants suddenly became orphans, and the two existing
diocesan Orphan Asylums could only with great difficulty take care
of the children of the English speaking parishes, it was Vicar-General
Melcher that set in motion the desire of the German Catholics of
St. Louis to provide a German Orphan Home for the children of their
nationality.
On the 9th of May, Father Melcher started on his second
journey to Europe in quest for new subjects for the ministry. The
places he visited were in the northern parts of Germany, particularly
the diocese of Paderborn. As many of the German Catholics in the
diocese of St. Louis were natives of Westphalia and Hanover, priests,
or candidates for the priesthood, of Xorth-German stock were most
acceptable. "When the stately and most affable representative of the
Archbishop of St. Louis arrived at the Jesuit College in Paderborn,
he raised high enthusiasm in the hearts of a number of young men whose
names are now imperishably interwoven with the history of the Church
in St. Louis. One of them, Stephen Schweihoff, was already in priestly
orders. There were three subdeacons : Francis Goller,8 Caspar Doebben-
8 Hotweck, F. G., Franz Goller, Priester, in "Pastoral-Blatt, " vol. 51, 7.
Father Joseph Melcher, Vicar-General
11
er, and Christopher AVapelhorst.9 Then came the two students of
Theology: John Boetzkes, and Conrad Tintrup. Henry Muchlsiepen
who had just completed his classical studies, a native of the Rhineland
hurried to Paderborn from his home in Mintard, to offer himself for
the American mission, and was gladly accepted. Two others kugust
Remecke, and Francis Schreiber1* came to Paderborn after Father
Melcher 's departure for Modena, but followed the call in 1856.
The student Francis Ruesse, also a native of Paderborn diocese
preceded this ecclesiastical exodus by more than a year- he was or'
dained on June 29th, 1855, in the Cathedral of St. Louis and became
successively, assistant at St. Joseph, Mo, Pastor of Deepwater Pastor
of Herman and since 1866 first assistant priest at S. S. Peter and Paul's
Church in St. Louis. Father Ruesse was, therefore, the first priest
of low German stock in Missouri. Father Schweihoff is the well known
and revered founder and life long pastor of St. Liborius Church in St
Louis.
Francis S. Goller, ordained priest at St. Louis Cathedral on Novem-
ber 1st, 1855, became Father Anselm's assistant at Holv Trinity then
assistant priest to Father Siegrist, and in 1858 Pastor 'of the Church
of S. S. Peter and Paul. Father Goller was one of the mainstays of the
Catholic Parochial School System in the United States, in favor of
which he ever spoke and labored in season and out of season as some
thought, with a singleness of purpose that was truly admirable As Theo
logian to Archbishop Kenrick at the Third Plenarv Council of Balti
more, Father Goller wielded a wide and incisive influence in favor of
the Council's legislation in regard to the Catholic Parochial School
policy, now showing such wonderful strength and salutary fruit.
Caspar Doebbener was raised to the priesthood by Archbishop
Kenrick on the same day and in the same place as his friend Francis
Goller. After serving a short time as Assistant in S. S. Peter and
Paul's, he became Pastor of the Holy Trinity church in what was then
called Bremen, a suburb of St. Louis, where he remained until 1865
A brief stay at St. Michael's Church closed his career in St. Louis.
Christopher "Wapelhorst, as priest, professor, rector of a Sem-
inary, diocesan Chancellor, distinguished member of the Franciscan
Order, and author of the best text book on Sacred Liturgy ever pub-
lished in America, looms up large in the history, not onlv of St Louis
Archdiocese, but of the United States at large.' He certainly was one
of the most learned, most zealous and efficient priests St. Louis ever had
On his arrival in St. Louis, October 4, 1855, he was sent to the Seminary
m Carondelet to learn English and to teach Philosophy and Theology
After his ordination by Archbishop Kenrick on June 28th, 1856 ne
10
Hohveck, F. G., Vater Innozent, Wapelhorst, "Pastoral-Blatt," vol. 51, 4
Author of Amanda and other poems, German and English.
12 History of the Archdiocese of St. Louis
was sent to the Germans at Dutzow. Here he paid the usual tribute to
the climate of Missouri. But the attack by the fever prepared the way
for his advancement to the chair of Philosophy in the Seminary at
Carondelet. In 1857, Father Wapelhorst was appointed to the Church
of St. Peter, the Parish church of the German Catholics of St. Charles
on the Missouri River. In 1865 the founder of the Salesianum near
Milwaukee, Dr. Joseph Salzman, who had long since made the acquain-
tance of the bright and energetic priest, obtained from the Archbishop the
permission to take Father AVapelhorst with him as Professor in the
Seminary. Father AVapelhorst, in 1879 returned to St. Louis to join
the humble Sons of St. Francis. He was a man without guile, anima
Candida, yet an ever watchful defender of Holy Church, a man with
the courage of his convictions.
Father John Matthew Boetzkes, a native of the Rhineland, did
effective, though humbler duty in Dardenne, St. Charles County and in
Benton, Scott County. The war of the rebellion which reduced the prom-
ising church of South East Missouri to ruins drove Father Boetzkes to
St. Louis, where he was employed until 1865 as assistant priest to Father
Goller of S. S. Peter and Paul. Leaving the diocese Father Boetzkes
founded the church at Helena, in Arkanas 1875, and died in Lancaster,
Pa., February 28th, 1891.
Father Conrad Tintrup, ordained priest on January 5th, 1857,
was sent to Weston as Pastor, then to Elm Prairie, St. Charles County,
then to AVellsburg, then to Dog Prairie, afterwards called St. Paul's,
where he continued until 1902. About ten years before his death he
was afflicted with total blindness, spending the remainder of his life
at Arcadia College.
Of Fathers Reinecke and Schreiber there is no need to write, as
they spent almost all of their priestly life in the State of Illinois after
its severence from the Archdiocese of St. Louis. Both were faithful
and true servants of Holy Church in the sphere assigned to them.
Father Schreiber served as Pastor of Weston, Missouri for three years
until 1861 when he left the diocese for that of Alton.
Of Henry Muehlsiepen,11 Vicar-General of St. Louis under three
Archbishops, the untiring shepherd of souls, the helpful friend of all
his priests, the co-founder of a magnificent series of churches for
the Catholic Germans entrusted to his loving care, we will have to
treat at length in another chapter of this History. A man not highly
talented as preacher or organizer. Father Muehlsiepen would not seem
to have been called to leadership in the high sense of the term. It was
his burning zeal for the spread of religion, his honesty of purpose,
and his childlike winning ways, that carried him to success in almost
all his undertakings. He Avas at times pushed into untenable positions,
ii Hohveck, F. G., Yater Muehlsiepen, "Pastoral-Blatt, " vol. 51, 1.
Father Joseph Melcher, Vicar-General 13
either by force of circumstances, or by designing persons: but no one
ever doubted his absolute honesty of purpose.
After completing his studies in the Seminary at Caronclelet under
such Professors as the future Archbishops Feehan and Hennessey, Henry
Muehlsiepen was ordained by Archbishop Kenrick on the Feast of the
Immaculate Conception 1857, and received the appointment as Assistant
to Vicar-General Melcher at Our Lady of the Victories. In 1862 he
took a post-graduate course in theology at the Seminary of Treves in the
Palatinate.
But we must return to Vicar-General Melcher. It was in 1864
that Father Melcher made his third and last voyage across the sea for
the purpose of gaining new recruits for the needs of the diocese. Once
more did he visit the homes of his former followers, Muenster and
Paderborn. In Muenster he found only one enthusiastic student, will-
ing to sacrifice home and friends and a rich inheritance to serve God
and Holy Church amid the privations and dangers of American mis-
sionary life, Henry Groll, the late dean of all the clergy of Missouri.
We need do no more than apply to him the words of Fitz Green Halleck :
None knew him but to love him,
Xor named him but to praise.
Wending his way to the ancient city at the fountain head of the
Pader the genial Vicar-General from the American wilderness, secured
the free and spirited consent of one deacon, the Rhinelander William
Faerber, four subdeacons : William Klevinghaus, George Hartmann,
Edward Vattman and William Sonnenschein. The other recruits were
the theological students, John Gruender and Julius Heercle and the
student Boden.
William Faerber,12 the Pastor of St. Mary's, editor of the Pastoral-
Blatt, and general writer on theological subjects, was for many years
one of the leading spirits among the German priests of the United
States. From 1865 to 1868, he was rector of the church at Dutzow,
and after that, Pastor of St. Mary's until his death in 1905 (April 17th).
William Klevinghaus, the son of a very wealthy family, was or-
dained in St. Mary's Church, April 5th, 1865 and held the rectorship
of the Church of Herman from 1866 to 1868, and at Koeltztown from
1868 to 1872. The last forty years of Father Klevinghaus were spent
as assistant priest at S. S. Peter and Paul. Father George Hartman
was ordained on the same clay and at the same place as his friend Father
Klevinghaus. After a year of apprenticeship at S. S. Peter and Paul,
he was appointed pastor of the German Catholics in St. Joseph, Mis-
souri, and after the erection of the diocese of St. Joseph remained there
until his death.
12 Hohveck, F. G., Vater Faerber, "Pastoral-Blatt, " 51, 2.
14 History of the Archdiocese of St. Louis
Edward Vattniann, after three years of priestly labor in St. John's,
Franklin County, left the diocese in 1867 and, after several new de-
partures, entered the United States army as Catholic Chaplain, at-
taining in the course of service the distinguished title of dean of the
U. S. Army Chaplains.
William Sonnenschein was raised to the holy priesthood by Arch-
bishop Kenrick on August 29th, 1865. In the fifteen years of his stay
in the diocese Father Sonnenschein held the pastorship of the churches
of St. Peter in the town of St. Charles, then in St. John's, Franklin
County, from 1871 to 1875 of St. Charles church at 0 'Fallon, then of
the Church of the Annunciation at Cape Girardeau, then of Mattis Creek
and once more of Cape Girardeau. In November 1880, he was sent to
Holstein, Warren Co., and soon after received leave of absence for a
trip to Europe, from which he never returned. His ultimate destiny
remains unknown, for which he seems to deserve neither blame nor
praise.
John Gruender, after his ordination in St. Vincent's Church by
Bishop Feehan, then Bishop of Nashville, officiated as Pastor of Deep-
water until 1870, when he was transferred to Vienna, Maries Co. In
1872 he was promoted to the parish of Koeltztown, and in 1875 to Taos
in Cole County. After a visit to Europe in 1885, Father Gruender,
received the flourishing parish of Loose Creek which he held up to a
few weeks of his death.
Julius Heerde was raised to the holy priesthood by Archbishop
Kenrick in the Seminary chapel at Cape Girardeau on May 30th, 1867.
After serving as assistant at the church of the Holy Trinity in St. Louis
until 1868, he labored in the holy ministry at the church of the Annun-
ciation in Cape Girardeau until 1870. After that period his name no
longer appears in the Directories. Of the student Boden we have found
no traces. It is probable that he was ordained for St. Louis, but drifted
southward, probably to Baton Rouge. All of these clerics were from
the diocese of Paderborn, except Henry Groll, whose diocese was
Muenster.
Owing to the uncertainties of war times. Father Melcher's hopeful
band made the journey from New York, over the soil of Canada, to
Chicago by way of Detroit. On January 7th, they were placed safely
in the Seminary of St. Francis, near Milwaukee. Here they resumed
their studies ; only the deacon William Farber was adjudged sufficiently
prepared for ordination. Accordingly, he followed Father Melcher
to St. Louis within three weeks and was raised to the priesthood by
Archbishop Kenrick on February 4th, 1865, in the pro-cathedral of St.
Louis, the Church of St. John the Apostle.
Through these valuable accessions to the clergy of St. Louis, Vicar-
General Melcher's prestige and influence had grown to such a degree
that the attention of those, to whom the selection of candidates for
Father Joseph Melcher, Vicar-General 15
episcopal honors was confided, was turned upon the Vicar-General
of St. Louis. When in 1854, the diocese of Quincy was erected out of the
southwestern territory of Chicago diocese, and Chicago itself had be-
come vacant through the resignation of Bishop Van de Velde the Arch-
bishop of Baltimore wrote to Archbishop Kenrick: "I am at a loss to
know why you did not prevail upon Joseph Melcher to accept the burden,
or at least, to undertake the administration of (Chicago) until the
Holy See gives further orders. My mind is that he ought to be made
to accept the see of Quincy."13
Vicar-General Melcher would probably have accepted the see of
Quincy, but in Chicago conditions were such, that no one cared to go
there. Father Melcher, after due consideration declined to make the
sacrifice. The administration of Chicago was then confided to Bishop
Henni of Milwaukee, and that of Quincy to Archbishop Kenrick. In
the following year Father 0 'Regan was appointed, much against his
will, as Bishop of Chicago and administrator of Quincy.
But Father Melcher could not escape the mitre.* By a Brief of
Pope Pius IX dated March 3rd, 1868, the diocese of Green Bav in
northern Wisconsin was erected with Joseph Melcher as its first Bishop.
The Bishop-elect could not decline the honor for a second time: re-
luctantly he accepted what he knew would be a purgatory for him. He
was consecrated in St. Mary's Church on Sunday, July 12th, 1868, by
Archbishop Kenrick, assisted by the Bishop of Milwaukee and Quincy.
The German Catholics of the state of Missouri owe Bishop Melcher
undying gratitude and love. The memory of his noble priestly life,
and his great achievements is a priceless legacy for all time!
13 Kenrick-F
renaye Correspondence, p. 357
Chapter 3
DURING THE CHOLERA EPIDEMIC OF 1849
The transition of St. Louis from a big rambling village to a
well-ordered modern city was attended by several distressing visitations,
that partly depressed, partly spurred on, the latent energies of the
people. The Catholic portion of the population, which in 1848 was
about one-half of the total, naturally shared in these afflictions and in
the efforts to ameliorate them: but it was among the clergy and the
Catholic Sisterhoods that the spirit of charity shone forth most beau-
tifully during these trying days of sorrow and bereavement.
Of the cholera of 1833 and 1834 we have already spoken : the
memorable flood of 1844 worked severe hardships on many, and spread
the germs of disease far and wide ; the great conflagration of 1849 in
which five hundred houses were destroyed, and the Cathedral and
Orphan Asylum stood in greatest danger, was a dreadful calamity : yet,
the severest of all the visitations that had so far come upon the city,
was the cholera of 1849.
In a way, St. Louis had brought the tragedy upon itself. Through
the negligence of its officers the city was in a most unsanitary condition.
"Most of the alleys were unpaved, and were used as repositories for
all kinds of filth thrown from the dwellings."1 Whenever they were
cleaned, only the surface was scraped, and the underlying clay, deeply
saturated with the poisonous effluvia, was left to exhale its infections.
In many parts of the city the cellars, were filled with water, which
became stagnant, and sent its deadly odors through the houses, and
into the streets.
"Imagine," wrote Father De Smet, "a city, of 70,000 inhabitants
crowded and packed together in new brick houses, in the dampest
and worst drained prairie in existence, undulating, imperfectly drained
and interspersed with sink-holes and stagnant waters. The city has
hardly a sewer, and in the new streets, mostly unpaved, all the offal
of the horses runs out or is thrown out in the omnipresent mud. Add
to this that outside the center of the corporate limits is a dirty pond,
a mile or more in circumference. Around this natural 'slop-bowl,'
at short intervals, you find breweries, distilleries, oil and white lead
factories, flour mills and many private residences of Irish and Germans,
i Edward's "Great West," p. 406.
(16)
During the Cholera Epidemic of 1849 17
into this pond goes everything foul— this settles the opinion as to
the real cause of all the dreadful mortality here."2
Warnings had come at various times, but they were not heeded:
at last in April 1849 the messengers of death, where followed by the
mysterious lord himself. According to the Report made by Robert
Moore, civil engineer, ;'the disease had been brought to New Orleans
on emigrant ships, early in December 1848, and in a few weeks was
carried to all the principal cities on the Ohio and Mississippi Rivers.
During the last week in December several boats with cholera on board
arrived in St. Louis, one of them being the steamer which arrived
on the 28th, with no less than thirty cases of cholera amongst passengers
and crew."3 Other steamers followed with even larger number of
cholera patients. The immigrants were landed at the wharf and, with
all their baggage, scattered throughout the city in boarding houses, and
private homes, without the slightest care on the part of the city
authorities.
On January 9th, the morning paper announced, that "several cases
of cholera were reported in the city yesterday, one or two fatal."
The disease, did not, however, become epidemic at once. In January
the deaths from cholera were thirty-six, in February twenty-one. But
in March the number rose to seventy-eight, and in April to one hundred
and twenty-six. Now the public became alarmed. After the night of the
great fire, May 17th, the dread visitant seemed to have received a
check: the daily mortality from cholera which for a week before had
been twenty-six, fell below twenty; but on June 9th, it began to rise
again, and continued to rise to fifty-seven, then to eighty-six per day.
The city seemed helpless in the grasp of the cholera. The city council
was strongly denounced for its inaction. In fact almost all the members
of the city government had fled the doomed city, the Mayor, James
G. Barry, alone remaining at his post of duty. A Committee of
safety was now appointed. Among a number of salutary measures
adopted by the Committee, was the appointment of "Monday, June
2nd, as a day of fasting and prayer." It was not until late in the month
of July that the number of victims began to decrease. About the
middle of August the disease had nearly disappeared. . The season of
greatest virulence was from the end of April to the first week in
August.4
2 De Smet, August 20, 1849, cited by Garraghan, "Early Chapters in the
History of St. Louis University," "St. Louis Catholic Review," vol. V, p. 114.
3 Hyde and Conard, "Encyclopedia of the History of St. Louis," vol.
II, p. 681.
* Ci. Edward's "Great West," pp. 406-409, passim.
18 History of the Archdiocese of St. Louis
More than one-tenth of the entire population of 70,000 had been
swept away within five months. What the exact number of victims
from among the Catholic people was cannot be stated: yet the daily
report of interments as published in the Missouri Republican gives us
a clew. There were three Catholic Cemeteries in use at the time of
the cholera. The Old Catholic Cemetery, the Xew Catholic Cemetery,
and St. Vincent's Cemetery. Of the interments made in these three
Catholic burying grounds from June 12th to July 30th. when the
epidemic was at its high tide we have found the records in an old scrap-
book, which obviously were inserted day by day. The sum total of
burials for these two months alone was 1,556, of which there were
1,182 victims of the cholera, that is about four-fifths of the total of
1,556 St. Louisans that died of the epidemic within the brief period.
Xo doubt many Catholics were hurriedly laid away in the City
Cemetery. Those that died before June 12th, or after July 31st, are not
given here. Their number would, no doubt, swell the total of Catholic
victims of the cholera to 2,600 or 2.700. that is three-eighths of 7,000.5
At the end of its Mortality Reports, Monday July 30th, the
morning paper from which these items were taken, writes: "We are
glad to be able to announce that the cholera no longer remains with
us as an epidemic. Our people are going into business again with their
usual activity, and in a short time we expect to see but little of the
dullness induced by the raging of the pestilence with which we have
been so long and so terribly afflicted.
"We know there are many sad hearts and desolated homes in our
city, but trust that all will bow submissively to the terrible decree
that has been so heavily laid upon us, and with renewed energy go
forward in the performance of the duties of the mission, directing us
to develop the resources of the Great West, and never failing to do
good for others who may be thrown, as yet, to some extent upon our
claims for assistance and protection. We have suffered greatly — let us
bear all with becoming bravery."6
Like every visitation of God the cholera certainly worked for
good: not only in rousing the citizens to a higher sense of their civic
responsibility, but also of producing the most beautiful manifestations
of divine charity in the hearts of God's ministers and of the people.
The thirty or more priests with the Archbishop at their head, were
s The burials of cholera victims for April and May, were 1.224 out of a
total of 2,179. Of these burials we have no record as to the religious affiliation of
the victims of this epidemic. The buirals after August 1, will no doubt make up
the grand total of 7,000 deaths in 1849. Our Scrapbook Eecords were originally
the property of T. J. Delamere.
6 Delamere \s Scrapbook.
During the Cholera Epidemic of 1849 19
untiring in their service to the afflicted, waiting on them day and
night for their spiritual comfort and help, and piously burying the
dead: "Seven of our Fathers were night and day, for months together,
among the dead and dying." wrote Father De Smet. The Archbishop
himself daily visited the Hospitals. The old missionary, Peter Richard
Donnelly, now chaplain of the Hospital, was faithfully assisted by his
brother priests of the city. Not one left his post of duty, and it is owing
to a special Providence of God that not one of them was claimed by
the plague.
The St. Louis Hospital of the Sisters of Charity, on the comer of
Spruce and Fourth Streets, had during the cholera year received to
its care two thousand seven hundred and five patients. Almost one
half of this number, namely 1,330 were attacked by cholera. Five
hundred and ten died of that disease, and eight hundred and twenty
were cured. Five hundred and twenty-seven were charity-patients.
But these numberless acts of charity to the poor and afflicted
were not the fullness of the sacrifice offered by the Sisters of Charity.
Two of their members, Sister Columba Long and Sister Patricia Butler
willingly and cheerfully gave their lives for their friends, the suffering
and disconsolate. That others might live, not only in body but also
in soul, these angels of the sick-wards were ready, one and all, to
immolate themselves, to see death stare them in the face, day and
night, and to feel his mysterious presence and his ghastly touch
whereever they turned to go. That was true heroism, far greater and
nobler than the soldiers death on the battlefield. All honor to their
names. The Sisters of Charity also had charge of one of the diocesan
Orphan Asylums. In the year of the cholera, there were one hundred
and twenty orphan girls in their care, about fifty of them having lost
their parents by the cholera. There were two schools attached to
St. Mary's Orphan Home, one German, the other English, attended
regularly by four sisters from the Asylum. The number of pupils in
both was two hundred and fifty. This institution was situated on
Biddle and Tenth Streets. There was also St, Philomenas Free School,
on Walnut and Fifth Streets with five Sisters of Charity and two
hundred and twenty pupils. During the prevalence of the cholera,
however, these schools were closed, and all the Sisters attended the
public cholera hospitals established by the Committee of Safety, the
quarantine and also poor families who called for their assistance
"What a world of good these Sisters wrought, during the awful
year of Asiatic cholera !" exclaims Father Kenny. "Such was their
success that both the general and the city government made choice of
this hospital for all patients, and when, in 1845, the city had its own
20 History of the Archdiocese of St. Louis
hospital, the Sisters were put in charge and remained until the fire of
1856, when prejudice, the Knownothing craze, took it from them."7
The Sisters of Charity were not the only heroic souls in these trying
days.
The Sisters of St. Joseph had at their Mother House in Carondelet
a Novitiate of their Order, an Academy with 130 pupils, an Asylum
for the Deaf and Dumb and an Orphan Asylum containing twenty-
eight orphans. Sister Celestine was in charge as Superior with seven
professed Nuns. In St. Louis they conducted a day-school near St.
Vincent's Church with three Sisters and two novices, and one hundred
and twenty pupils.
Another House of the Community in St. Louis had under its
direction the diocesan Orphan Home for boys of whom there were
one hundred and twenty. Sister Felicite with five professed Sisters
formed the community:
In 1849 the Sisters stationed at St. Vincent's Convent, having
closed their school, "fearlessly gave themselves to the relief of the
sick and dying neighbors." Two of their number, Sisters Frances
Nally and Justine Mulhall, were seized with the dread symptoms of
cholera. Sister Justine was but eighteen years of age "a young woman
of rare innocence, and extraordinary personal beauty," in the agony
of dying had but one wish, that of renewing her vows on the morning
of the Visitation. Archbishop Kenrick remained at her bedside until
after midnight that her dying wish might be fulfilled. On July 28th,
1849, the Archbishop wrote to his friend Mark Anthony Frenaye in
Philadelphia: "The epidemic which has made frightful ravages among
our people is now abating in its violence day by day, and there is hope
that this afflicted city may have a little time to breathe. The malady
has not, up to the present time, claimed as a victim any of our priests,
though they have devoted themselves to the service of the sick with great
zeal, and the fatigue of this alone would be enough to bring them to
the grave. Eleven religious women are among the victims, two of the
Sisters of Charity, two of the Sisters of St. Joseph, one of the Visitation
and six of the Sacred Heart."8
Of the first four, the honored names have already been given.
The name of the Visitandine Sister was Veronica Corcoran, the names
of the Ladies of the Sacred Heart were : M. Rose Prondhon, M. Rachel-
Gardiner, Madam Rohe, a novice, and Madam Griffin, also a novice.
The name of the other two are hidden with God. There is another
7 Kenny, Rev. Lawrence, "The Mnllanphys of St. Louis," "Historical
Records and Studies," vol. XV, p. 96.
8 "Records of the American Catholic Historical Society," vol. XXX, p. 343.
Daring the Cholera Epidemic of 1849 21
Sister of St. Joseph mentioned in the Catholic Directory of 1850, as
having died of the cholera at St. Joseph's Orphanage, Sister M. Antoin-
ette-Kinkaid.9
The plagne left many children homeless. When St. Joseph's Orphan-
age was transferred, in the late summer of 1849, to the new building
on Clark Avenue and Thirteenth Street, the number of boys had
increased from eighty in the previous year to one hundred and fifty.
The diocesan orphanages were crowded. As about half of the Catholic
population of the city consisted of German immigrants, the number
of Catholic orphans of German parentage was very large. "Why cannot
our German Catholics provide for the needs of the orphans of our
race and creed?" The idea struck root. The German Catholic Clergy
under the leadership of Vicar-General Joseph Melcher showed a deep
interest in the plan.
There were at the time only two German Parishes in the city.
St. Mary's and St. Joseph's. Father Melcher was pastor of the former,
with Father Simon Sigrist as assistant; St. Joseph's was attended by
the Jesuit Fathers Hofbauer and Seisl. St. Vincent's served as a Parish
church for both the German and the Irish; SS. Peter and Paul's and
Holy Trinity were in their initial stages.
The German Catholics of St. Louis of that time were mostly
young beginners. Not one could be called wealthy. But they possessed
the two virtues, so characteristic of the pioneer age, generosity and
strong faith; and these were sufficient to clear away all the obstacles
they met in their pathway.
On the 12th day of June 1850 the following appeal to the German
Catholics of the city was issued by a Committee of priests and laymen :
"For a long time the Catholics of St. Louis have felt the need of a
German Roman Catholic Orphan-Home, and the wish to found such
an institution has often been expressed by the charitably disposed.
Such an institution would have certainly been established long since,
if the necessary means could have been raised by individuals. Now, as
the means of the few are not sufficient to carry out the difficult project
of satisfying this pressing demand, it seems advisable to organize a
society. The undersigned German Catholics avow it as their intention
to build a German Catholic Orphanage, so that support and education
may be provided for the helpless orphans of both sexes, and they
entertain the hope, that their compatriots, both far and near, will join
the society, or at least, give their support to the undertaking."10
9 Records of the American Catholic Historical Society, vol. XXX, p. 343 note.
io Diamond Jubilee of the German St. Vincent Orphan Society, p. 11.
99
History of the Archdiocese of St. Louis
This appeal was signed by Very Rev. Joseph Melcher, Vicar-Gen-
eral of St. Louis, and by three other members of the clergy. Fathers
Hofbauer, S. J., Simon Siegrist, Michael Seisl, and the following
laymen : Val. Reis, G. Eberle, Anton Schroeder, F. A. Stuever, Christ
Pieper, Anton Holle. Franz Saler, John Mauntel, Peter Ludecke, Ed-
ward Buse and Charles Blattau.
The appeal found an immediate response. On June 14th, a meeting
of German Catholic men was held at the Rectory of St. Mary's Parish
under the presidency of Vicar-General Melcher, at which it was
unanimously resolved to organize under the name of the German St.
Vincent Orphan Society. The following officers were elected : Frank
A. Stuever. President ; J. F. Mauntel, Vice President ; Francis Saler,
Treasurer; Charles Blattau, 1st Secretary; Edward Buse, 2nd Sec-
retary.
A committee was appointed to formulate a Constitution and By-
laws, and to report to the next meeting. After being submitted to
Archbishop Kenrick and approved by His Grace, both were adopted.
The Society numbered 82 members. Within a month the President
of the Society. Frank A. Stuever, died, and Valentine Reis was chosen
to fill the vacancy.
The Society at once began operations. A plot of ground on Hogan
Street between Cass Avenue and 0 'Fallon Street was bought for the
Society by Father Elet, S. J., at a cost of $950.00.
Construction work was begun immediately, the contract price was
$5,980.00. The corner-stone was laid in September 1850. In May 1851
Archbishop Kenrick performed the ceremony of dedication.11
In his pastoral letter of 1850 Archbishop Kenrick showed his
deep appreciation of this excellent work :
"Besides the two asylums already in existence, we have deemed it
advisable to approve the erection of a German Male and Female Asylum,
as well to comply with the wishes of that portion of our flock who use
the German language, as to diminish the burdens on the existing Asy-
lums, and to obviate the necessity of making additions to them, which
otherwise would soon be necessary. A large and suitable lot has been
secured for this purpose, on very favorable terms, and at a price far
below its actual value ; and we earnestly recommend the undertaking
to your charitable consideration."12
On March 1st. 1851 the German St. Vincent Orphan Society was
incorporated by the State Legislature, with F. J. Heitkamp. B. Heidacker,
J. Degenhard. F. Heitkamp. J. F. Mauntel and F. Beehler as incor-
porators.
ii Diamond Jubilee of the German St. Vincent Orphan Society, p. 11.
12 Pastoral Letter of 1850.
During the Cholera Epidemic of 1849 23
Five sisters of St. Joseph, from Carondelet, Angela, Febronia,
Adelheid, Stanislaus and Ignatia took charge of the new Orphan Home
on July 3rd, 1851. Mother Angela served as Superior of the community.
Archbishop Kenrick ordered that two collections be taken up an-
nually for the German orphans in all the German Churches of the
city. The first collection realized the sum of $369.05; from St. Joseph's
Church $116.25; St. Mary's $87.50; Holy Trinity $74.00; S. S. Peter and
Paul's, $64.80 and St. Vincent's $26.50.
On July 25th, 1851, the first orphan girl, Anna Schwerdt, was re-
ceived into the home; in the following week two boys, Andrew Schwartz
and John Gehrig, were entered. Two months later the Home harbored
30 children.
The first Festival conducted for the benefit of the Orphan Home
realized $1900.
The annual report submitted by Mr. Droege, the Secretary, gave
the number of members in the Society as 200, and the total receipts as
$1827.00. By the end of the year the membership had increased to 350.
Nine Trustees had control of the funds.
The Jesuit Fathers of St. Joseph's Church were chaplains during
that time : Father Joseph Patshowski being the first to say Mass in the
institution. In its long career of seventy-five years the German St.
Vincent Orphan Home experienced many sacl vicissitudes, from fire, pes-
tilence and other evils. The saddest was the recurrence in 1854 of the
dreadful epidemic that in 1849, had led to the foundation of the Home,
the cholera. Within the brief period of two weeks, one sister, Ignatia^
and fourteen children fell victims to the awful scourge. On one sad
day six little corpses lay in the house; and for fear of contagion, the
sisters had to lay them away in the old disused cemetery within the
enclosure, until proper burial could be held.
In the year previous to the outbreak of the cholera there were 40
boys and 30 girls in the Home. But through the havoc wrought by the
plague within the city, the number of orphans increased to such an ex-
tent, that they could no longer be properly accommodated. To provide
for the newcomers, an addition was made to the building, to serve as
chapel, the temporary chapel being vacated for other purposes.
The new chapel was dedicated by Father Patshowski, on March
17th, 1855. From this time on the Orphan Society held the anniversary
celebration of its foundation in the Orphan Home.
Within a few years the constant increase of the number of orphan
children, and of the Sisters that were required for their proper care
and instruction, urgently called for another addition to the building.
In 1859 the south wing was erected, and dedicated by Father Niederkorn,
S.J., on Easter Monday, 1860. This new structure was set apart for
24 History of the Archdiocese of St. Louis
the girls, the boys remaining in the old place. The number of pupils
was 110.
Up to this time Mother Angela had been Superior of the in-
stitution; now she was succeeded by Mother Theresa, and after an in-
terval of two years, by Mother Martha. But, owing to declining health,
she too was forced to retire, and Mother Angela returned, to the great
joy of the Sisters.
The January assembly of the Society in 1869 adopted the new
Constitution, by which the organization of branch-societies in the various
parishes was authorized. The following were erected during the year
1869; St. Mary's in April, Holy Trinity in May, St. Joseph's in June,
St. Liborius in July, St. Vincent's and St. Nicholas in December. The
branch-societies of S. S. Peter and Paul's was organized on January 1st,
1870, and of St. Francis de Sales in 1871. The Orphan Society as a
centralized society, had become unwieldy, by reason of numbers : From
now on business was transacted by delegates from the branches who
form what is called the Main society.
On the 29th day of December 1888 the "Daughters of the Blessed
Virgin of the Immaculate Conception," or as they are now better
known the "Sisters of Christian Charity" succeeded the Sisters of St.
Joseph in the administration of the German St. Vincent Orphan Home.
The Sisters of Christian Charity have their mother house in Paderborn.
Their foundress, the venerable Mother Pauline Mallinckrodt will, it is
justly hoped, right soon receive the honor of beatification. Driven out
of Germany by the so-called Kulturkampf the Sisters came to America
in 1873 and took up their abode, first in New Orleans, and then at
Wilkesbarre, Pa., until several years ago, when the mother house was
removed to Wilmette, 111.
Four sisters came, under Mother Theresa, as Superior to assume
the duties of the German orphanage at St. Louis. Ere long two others
were added to the little community. They found 141 children placed
under their care ; and still the number continued to increase and to
call for better housing faculties, a call that was to meet its proper re-
sponse in the fine new Home in Normandy. With real Christian
charity have these gentle sisters given their consecrated lives to the
noble purposes of the Orphan Society. Truly wonderful results have
been attained. Many of the pupils hold or held distinguished positions
in the world and in the church. Monseignor Hoog's success in life
is know to all. But it may not be so well known that the German St.
Vincent Orphan Home has given eleven priests to Holy Church, four
of them members of the Society of Jesus, three Benedictines, one Fran-
ciscan, one Capuchin, and two of the diocesan clergy.
Then there are ten boys of the German Orphan Home that have
chosen the service of God in some religious Order or Congregation ; and
During the Cholera Epidemic of 1849 25
forty-three girl pupils who entered some Sisterhood, as the Order of
St. Joseph, of St. Francis, of the Precious Blood, of St. Mary, and of
Christian Charity.13
Such results as these spiritual vocations sufficiently characterize
the excellent spirit of the Home, and the high ideals cultivated in it.
It is worthy of note that the Catholic Orphan Association of St.
Louis, founded February 13th, 1841, but incorporated in 1849 under
the new name The Roman Catholic Male and Female Orphan Asylum of
St. Louis were assigned the control and support of the two diocesan Or-
phan Asylums of St. Joseph and St. Mary in the city of St. Louis, and
also of the Catholic Protectorate at Glencoe, an institution where it
was proposed to send Catholic orphan boys to be taught farming or
the trades. The latter Asylum has ceased to function. The proper
designation at present is the Catholic Orphan Board of St. Louis.
The diocesan orphan Asylums are supported by annual collections
taken up in all the English speaking parishes of the diocese and liberal
allowances from the Calvary Cemetery Board.
13 Diamond Jubilee, passim.
Chapter 1
THE SISTERS OF THE GOOD SHEPHERD
The cholera epidemic of 1849 not only furnished the religious Or-
ders, already established in the city, with rare opportunities for prac-
ticing the virtue of charity in the sublimest manner, but also brought
to St. Louis another institute of religious women, equally devoted
to the work of christian charity, the Sisterhood of Our Lady of Charity,
better known as the Sisters of the Good Shepherd. Their main purpose
was the work of reclaiming fallen members of their own sex and of
preserving young girls in danger. The work of building up a strong
pure and high-minded womanhood by means of a higher Christian
education was already in good hands among the existing Orders and
Congregations : to labor for the salvation of the outcasts of society
was to be the work of the Sisters of the Good Shepherd.
The Order of the Good Shepherd was founded early in the sev-
enteenth century by the Blessed John Eudes, a native of Normandy, in
France. "While engaged in missionary work, there came under his
direction some souls who, like Mary Magdalen of old, had fallen; and
now, like Mary Magdalen, desired to change their ways. At his re-
quest some pious women took them into their care, but soon tired of
the work. Then the idea of a Religious Order devoted to the work of
preservation and reformation of these unfortunate outcasts of society
was aroused in his mind. He organized such a community at Caen, and,
in addition to three usual vows of chastity, obedience and poverty,
added as a fourth: the vow namely, to labor for the salvation of the
souls of the penitent women, who would enter their houses. For a
time they lived under the direction of the Nuns of the Visitation; but
Pope Alexander VI constituted them an independent religious con-
gregation. Father Eudes died on August 19th, 1680: his last words:
"My God and my AIL" He was beatified by Pope Pius X April 25th,
1909. The Congregation spread all over France, but its career was ar-
rested for a time by the French Revolution. In 1818, after Xapoleon
had partly restored liberty of worship, the Convent of Tours was re-
opened. One of the members of the convent, Sister Euphrasia, was
chiefly instrumental in bringing the foundation of Father Eudes to
a higher degree of usefulness. She became Superior of the Convent
of Angers in 1831, and as such took steps to unite the different houses
of the Order under one head. Pope Gregory XVI warmly approved
of the union under the title "Our Lady of Charity, of the Good Shep-
herd of Angers." Bishop Flaget, on his travels in France in 1835,
came to Angers, and asked for a colonv of Sisters for his diocese. Five
(26) *
The Sisters of the Good Shepherd 27
Sisters, each of a different nationality, were chosen for the mission.
They established themselves near Louisville, Kentucky. God blessed
their efforts, and in 1849 they were sufficiently well-established to
send a colony to St. Louis.
The Sisters appointed to make the foundation were : Mother Mary
of the Infant Jesus, Gress, Superior; Sister Mary of St. Reparata. De-
leuse, and Sister Mary of St. Peter, Bongar. Mother Mary of the
Infant Jesus, who was of German extraction, had made her Novitiate
at Angers, and in 1845 had been a member of the second colony of
Sisters sent to Louisville. Sister Mary of St. Reparata, an Italian Sis-
ter, was one of the pioneers of Louisville. Sister Mary of St. Peter
was not long visibly to aid the new foundation, for she was called to
her reward in 1853, but the fragrance of her virtues still lingers in
the Community of St. Louis.
"The trip was made by steamer and the travelers left Louisville
on the 21st of January 1849. The winter was unusually severe and the
Sisters, while on board, suffered much from the cold as it was impos-
sible to prevent its penetrating their cabins from which, because of
the uncongenial company on the boat, they hardly dared venture. At
one point the river became so blocked with ice that the Captain ques-
tioned whether it was safe to continue the journey. Alarmed at the
mere idea of turning back, the Sisters started fervent prayers, and in
the later years when speaking of their first journey on the river, they
attributed to their humble persevering prayers the fact that it was
accomplished without any serious accident."1
On the 24th the steamer reached St. Louis, and what was the
Sisters' surprise to see at the landing the commanding figure of their
Reverend Archbishop Kenrick, who was waiting to greet them.
The next morning the good Archbishop wrote to his friend Mark
Anthony: "We have here a house of our dear Mother of Charity, that
is, the Sisters of the Good Shepherd, who arrived last Thursday evening,
and took possession of a fine house already furnished, with a chapel
nicely decorated and fitted up. A good priest dying left this by will,
together with other properties, in order to make of it, one or other
of them, an establishment for the care of old priests, or those who are
no longer able to labor on the missions by reason of poor health. Happily,
we have no one now of these classes of priests, and I see nothing better
to do than to lay the foundation of the house mentioned above. The
good Sisters are very well satisfied with their new home: and, it is
needless to say, that I am pleased that the number of our establishments
has been increased with so little expense, and in particular, this work
of noblest Christian charity."2
i From a circular published August 23, 1925, and sent us by the Sisters.
2 Kenrick, PR,, to Frenaye in "Records of the American Catholic Historical
Society," vol. XXX, pp. 340 and 341.
28 History of the Archdiocese of St. Louis
The house here mentioned as the first home of the Sisters of the
Good Shepherd was built by Madam Mary Sentee Smith, who had
formerly lived on her large plantation at Grand Couteau, La., but
later moved to St. Michael's at Fredericktown and eventually to St.
Louis. She was permitted to have a private chapel in her house and
also a private chaplain, Father Francis Cellini, one of the earliest
Lazarist Fathers in the Louisiana Mission and finally Vicar-General
of the archdiocese of St. Louis. Mrs. Mary Smith had bequeathed
all her property to Father Cellini and he, in turn bequeathed all to
Archbishop Kenrick. This house and garden the Archbishop now set
apart for the little Community of the Good Shepherd until a suitable
Convent should be built for them. He had also provided for the
spiritual needs of the Sisters by calling upon the Lazarist Fathers of
St. Vincent's Church to minister to them. In his Pastoral of February
2nd, 1849, the Archbishop writes of his new acquisition:
"We have great satisfaction in being able to state to you, that
we have added to the number of the religious houses already established
in this diocese, a small community of Our Lady of Charity, or Sis-
ters of the Good Shepherd, who have lately arrived in this city from
Louisville, Kentucky. The object of this institute is to afford an
asylum, and means of restoration to those, who after having followed in
the steps, may feel inclined to imitate the repentance of Magdalene.
In this Asylum, in a house separate and apart from the residence of
these admirable and devoted ladies, who consecrate their lives, under
the solemnity of the religious engagement, to this most Divine work
of imitating the Good Shepherd and bringing back to the fold the
strayed sheep, such persons will be trained to habits of virtue and
industry, until they can return to the world, with greater security
among its dangers. We earnestly recommend this truly good work
to your encouragement and support. The inmates of the establishment
will, under the direction of the religious ladies already mentioned,
occupy themselves with every species of work suitable to their sex
and situation; and thus will be enabled to contribute to the support
of a house to which they will owe so much."3
Archbishop Kenrick was, of course, well aware that Father Cellini's
old mansion was but a temporary expedient in as far as the work of
the Good Shepherd was concerned. On February 6th, 1849, he wrote
to Frenaye : ' ' You have been told before that we have here the Sisters
of the Good Shepherd. A kind Providence has given me the means
of doing or rather, of beginning this good work without actual outlay
of money, a work moreover which was much needed. According to
the Constitutions of these good Sisters, they should have a house apart
from their own for the penitents, and as there was a house which ad-
3 Pastoral of February 2, 1849.
The Sisters of the Good Shepherd 29
joined our grounds, I bought if for $1400, in order to have the Sisters
begin their work for poor sinners. They have already received one."4
In the meantime Madam Anne Lucas Hunt, so well known for
her magnificent charities, had become interested in the work, and
donated to the Archbishop a piece of ground on which to build the
future Convent. This property, located in what was then the suburbs,
is now the block bounded by 16th, 17th, Chestnut and Pine Streets.5
The Sisters had come to St. Louis with absolutely no funds, and
had no means with which to build a Convent, but the Most Reverend
Archbishop, ever their friend, came to their aid, and both by his own
liberal contributions and exerting his influence, with the citizens of
St. Louis, succeeded in accomplishing the apparently hopeless task.
Under his personal supervision a Convent suitable for their needs,
was erected and paid for. As years went on the work extended,
other buildings were added, until the St. Louis Convent became a
model of its kind.6
The Reformatories, of which there were two, one for juvenile
offenders, and the other for older women, usually sheltered about three
hundred. The Preservation Class, in which were received children or
young women, exposed to the dangers of vice, either through their
own depravity or the evil surroundings of their childhood, averaged
about one hundred and fifty inmates. The Community of Magdalens,
which is a religious Order established for the benefit of those among
the inmates of the Reformatories who desired to spend their remaining
years in prayer and penance, had a membership of sixty.7 These
Magdalens, however, can never become members of the Order
of the Sisters of the Good Shepherd, among whom none are
admitted except ladies who have always led pure, irreproachable lives.
An untarnished reputation is an absolutely necessary qualification for
membership, not only in the individual herself, but freedom from any
moral stain on the immediate relatives. "Our Lord, the Good Shep-
herd," said Archbishop Ireland in one of his most eloquent sermons,
"thinks not of others safe within the fold, but rushes in loving pursuit
that He may rescue the lost one from all peril, and, finding it, clasps
it in His arms and brings it back to the haven of love and mercy.
So the Sisters of the Good Shepherd. There are those children of
misfortune whom the world views as the lowliest, from whom it shrinks
as from contagion to whom doors are closed, save the doors of sin
and dereliction. To such the house of the Good Shepherd is ever open.
4 Records, vol. XXX, pp. 341 and 342.
5 The Community moved to the new Convent in 1852.
6 Adolphus Busch who donated the site of the present Convent, was not a
Catholic, yet a public-spirited man.
7 Brief notices communicated by the Sisters.
30 History of the Archdiocese of St. Louis
There the light of love is ever burning, beckoning to hope and to salva-
tion : there the welcoming hand is ever at the threshold : there safety
is insured. There, to keep and guard, to heal and comfort the woe-
stricken victims of cruel storms, to form them into new and happier
life, to instruct and strengthen mind and heart against future trial
and temptation, there do dwell the Sisters of the Good Shepherd,
women so strong in their own purity that no peril of nearness to the
woe-stricken breeds alarm, so mighty in self-sacrifice that no call upon
their courage suggests a surcease of zeal. Little is known by the
outside world of the Sisters of the Good Shepherd and of the work they
are doing. Little should be known. Through very respect to their
wards they are bidden to do their work in isolation and silence. But
what is it that holds those Sisters in their isolation, in their silence?
in their life-long self -sacrifice ? This and this alone — the love springing
from the heart of the Good Shepherd of the Gospel : the knowledge that
doing good to the poor and lowliest, is doing good to the Shepherd
Himself."8
In 1S59. the St. Louis Convent was made a Provincial or Novitiate
House and in subsequent years branch houses were established in St.
Paul, Chicago, Xew Orleans. Havana, Memphis, Denver, Kansas City,
Omaha, Milwaukee, Detroit. Peoria, Sioux City, Los Angeles, Normandy .
an Industrial School in Chicago, and the Government Reform School
for Girls in Havana. The Novitiate supplied Religious for all these
foundations.
The City of St. Louis extended rapidly, and the location at 17tL
and Pine Streets became the center of a business district. The quiet
and retirement necessary for carrying on the work of the Good Shep-
herd were wanting. The old Convent had also become too small
for the ever increasing number seeking its shelter, and when the need
of more room became imperative, the Sisters, with the advice of their
benefactors, decided that it was advisable to seek a more suitable loca-
tion on which to build. Mr. Adolphus Busch donated eleven acres of
ground out on the Gravois Road, and the proceeds of the sale of the
old property, augmented by a legacy of seventy-five thousand dollars
from Mrs. Winifred Patterson, and contributions from other generous
friends, enabled the Sisters to erect the present large, but incompleted
building, which they entered November 25. 1895.
Archbishop Ireland, Sermon.
Chapter 5
THE SISTERS OF MERCY
It is to the foresight and energy of the Jesuit Father Arnold Damen
that the Congregation of the Sisters of Mercy owes its establishment
in the city of St. Louis. Father Damen was the pastor of St. Xavier
Church, or as it was usually called, the College Church, from 1847 to
1857. On all sides he met poverty, sickness and ignorance among the
motley population of his parish.
The hard struggle for life during the years when immigration from
Ireland and Germany, was at its high tide, brought about in many a
dangerous relaxation of moral principles. Extreme poverty and helpless
misery usually tend to evil, unless extraordinary efforts are made by
the shepherds to surround the flock with every influence of christian
charity. The religious Orders of women had a special calling to this
work. But they were few and all were over-burdened with work; yet
in their various fields, the Madams of the Sacred Heart, the Sisters* of
Loretto, the Sisters of Charity, the Visitanclines, and lately, the Ursulines
and the Sisters of the Good Shepherd were doing excellent work, but
not of the special kind that Father Damen 's people seemed to require.
The work of going forth from the cloister, at the bidding of God, on
errands of charity to the poor and the sick in their homes, to feed the
hungry, to bring healing balm to the afflicted, to instruct the ignorant
and to recall the wayward, was the special demand of the hour.
Where shall he get such ministering angels ? There was a Congre-
gation of Sisters, founded in Ireland in its darkest days of misery and
want, 1827, by a fervent soul, Catherine McAuley, who had chosen for
the Sisters of Mercy the undying love for our Lord in the person of the
poor, the sick and the ignorant. The most assiduous application to the
education of poor girls, the visitation of the sick and the protection
of poor women of good character, was to be the cherished object of her
foundation, whereever established. That was the Sisterhood Father
Damen 's parish required: to get this Sisterhood established in the parish
of St. Francis Xavier his every effort was now bent
Archbishop Kenrick heartily approved Father Damen 's plan, and
on May 19th, 1856 wrote to the Mother Superior of St. Catherine's
Convent at New York:
"I esteem it as a great blessing for the Catholics of the Diocese that
a house of the Sisters of Mercy should be established here ; and that I
shall always esteem it a duty and a consolation to bestow whatever aid
(31)
32 History of the Archdiocese of St. Louis
and encouragement I may be able to command in facilitating the success
of the Order in this city. ' n
As to the business arrangements made by Father Damen with the
Superior of the Sisters, Archbishop Kenrick writes in the same letter :
"1. The house is not, I presume, such a house as would be deemed
suitable for a convent ; it being a private residence which may be used
for such purpose. I have not myself seen it, but rely on Father Damen 's
assurance as to its suitableness in the above sense.
"2. The moderate support which the Sisters will receive will be
$800 a year at the least. I have no doubt that small as is this sum, the
Sisters will have no reason to complain of insufficient support. Unless
I am greatly mistaken they will find the Catholics of St. Louis well
disposed to assist them, not only in the matter of support, but also in
the provision for a permanent establishment of the Community.
"3. The Chaplain and Director, ordinary, and extraordinary, will
be furnished by the Jesuits, at my request, and by my appointment,
"Father Damen authorized me to say that all the expenses of the
Sisters, either for preparations for the journey or for traveling expenses
will be defrayed by him. He has promised to write to Mr. Dunigan,
the publisher, to advance to the Sisters whatever sum they may call
for."2
On the receipt of the Archbishop's letter, Rev. Mother Agnes
O'Connor selected six of her Sisters for the new mission, appointing
as Mother Superior, Sister M. de Pazzi Bentley, who had been, up to
that time, Mother Assistant in the New York House.
They made the overland journey mostly by rail, in care of Father
Patrick J. Ryan, and arrived on Friday morning June 27th, in St.
Louis. Without delay they drove to St. Xavier's Church, where Father
Damen gave them welcome and brought them to their new home, at the
corner of Morgan and Tenth Street.
The convent was placed under the protection of St. Joseph. Advert-
ing to the poverty of their surroundings, the Archbishop, on his first
visit, remarked :
"Nothing great has great beginnings."
"On the feast of the Visitation of the Blessed Virgin, July 2nd,
within one week of their arrival from New York, the Sisters commenced
their visits of mercy. Seeking out the sick and the poor in their homes.
and attending to both temporal and spiritual needs, a vast field of
neglected humanity spread out before them on every hand. Most rapidly,
stories of their ministering kindness passed among the suffering people,
i Smith, M. C, "A Sheaf of Golden Years," p. 13.
2 Ibidem, pp. 13 and 14.
The Sisters of Mercy 33
and even where charity was never sought before, the Sisters were
wanted now."3
As the community grew in numbers the visitation of the sick
and the poor was extended over the entire city. On these rounds the
Sisters, always going two and two, took especial interest in keeping
Catholics up to the practice of their religion. Among them they found
many who had not made their first Communion: these they instructed
and then introduced them to a priest. During the terrible years of
the war, the number of wounded soldiers and of prisoners was very great,
and the accommodations for them were not of the best The Sisters
of Mercy visited them day by day and did much to alleviate their
sufferings and distress. McDowell's College was turned into a prison
for Confederate soldiers. Its forlorn inmates regarded the visits of the
Sisters as so many messengers of hope and comfort,
The Sisters of Mercy made their first visit to the St. Louis Jail
on July 16th, 1856. In this work they have continued up to the present
time, and though arduous it is performed cheerfully for the love of
God. Many a conversion of hardened sinners was effected through
their meekness and humility of heart."4
In August 1856, they opened St. Francis Parish Free School with
a large attendance. A Sunday School for Negro women and girls was
also opened. A House of Mercy, a free shelter for young girls out of
employment was established on December 12th, 1856. The establishment
of an Industrial School for little girls whose parents were unable or
unwilling to care for them, was their next venture.
Thus there was work in abundance for the Sisters: but whence
should the means be derived to carry on all tnese charities ? In addition
to the Convent, Father Damen had given them two houses, the rent
of which was intended for the upkeep of the Institution; but the good
Sisters were often disappointed in their expectations of rent due them
from their tenants, who thought it cheaper to move than to pay up.
To make full their measure of tribulations, Father Arnold Damen,
who had been their chief adviser and support from the beginning, was
transferred to Chicago. The good Sisters were reduced to the necessity
of taking in sewing and laundry work in addition to their manifold
other duties. Nightwork soon told on the health of the Sisters; which
moved the New York Superior to write: "Do not undertake more
work than you are reasonably able to perform. If you do not succeed
return to us."5
3 "A Sheaf of Golden Years," p, 19.
4 Ibidem, p. 29 ss.
5 Ibidem, p. 49.
Vol. II— 2
34 History of the Archdiocese of St. Louis
In this crisis Archbishop Kenrick was appealed to, and not in vain.
11 God is only trying you," answered the generous Prelate, 'You
must not think of leaving St. Louis where there is so much good to be
done. "When I go home I will send you one hundred dollars, and if
your creditors are dunning you, give them an order on me. During
the coming year I will see what can be done."0
In spite of the dire poverty of the Sisters their Community
increased and nourished. In 1860 the lack of larger accomodations was
pressing heavily upon them : the house on Morgan and Tenth Streets
had but poorly served its purpose until 1860. But now a change had
to be made. There was no available building in St. Xavier's Parish.
In this predicament the Archbishop once more proved himself as
the Guardian Angel of the Sisters. He offered to give them a large
building lot on Morgan and Twenty-Second Street and to purchase
from them a part of their property holdings at the old place. The
offer was gratefully accepted. The Sisters now proceeded with building
the fine commodious structure long known to the people of St. Louis
as "St. Joseph's Convent of Mercy."7 The Jesuits furnished a chaplain
to the Sisters free of charge : a number of wealthy people of the city
enlisted as patrons of the institution, prominent among them were the
Kerens, Chouteau, Maffit and Peugnet families.
In the basement of their new Convent the Sisters opened a school
for little girls. A small monthly fee was asked but rarely paid : and
the Sisters had no complaint but, in many cases, added food and
clothing to the educational benefits bestowed by them on their pupils.
Five years later, when the attendance reached six hundred children,
it was found necessary to erect a parish school.
The former school rooms were converted into an infirmary. This
was the beginning of the Sisters Hospital in St. Louis under the title
of St. John of God. It was at first intended for women and children
only, but finally it was enlarged to a general Hospital, to receive men
and women without distinction of creed or nationality. The Hospital
was opened March 1, 1871.
The kind and attentive care accorded by the Sisters to all patients
who came to them for help and relief in suffering soon made larger
accommodations imperative. The city, too, was growing rapidly, and
the urgent need of larger hospital facilities was strongly impressed
upon the Sisters. So, without special pecuniary assistance from friends
or benefactors, stimulated by zeal for Christ's suffering, strong in their
6 "A Sheaf of Golden Years," p. 50.
t The Archbishop contributed $600 in 1840. The Sisters took possession of
this Convent in 1860.
The Sisters of Mercy 35
confidence in God, they purchased the property at Twenty-third and
Locust streets. This they converted into a hospital which was opened in
1890, August 5, and was known as The "New St. John's Hospital."
Originally a private mansion of magnificent proportions, it was
enlarged with two wings, until it attained a frontage of one hundred
and five and a depth of one hundred and fifty feet The growth of
the hospital necessitated the establishment of a clinical dispensary for
outside patients. This consists of a number of departments: Medical,
Surgical, Eye. Ear, Nose, Throat, and many others.
The establishment of the Hospital brought on a trying ordeal for the
community. Two rival medical colleges of the city, the Marion-Simms
and the Missouri Medical College, were anxious, the one to obtain, the
other to retain the privilege of having their physicians attend the
patients at St. John's. The Missouri Medical College was in possession
and had given the best possible service : but the Marion-Simms College
having been incorporated in the St. Louis University, claimed a superior
right as being a Catholic institution. The matter was settled through
the intervention of Archbishop Kain, the main points of whose letter
are here subjoined:
"All of us desire to see flourishing schools of higher learning under
Catholic management. The lack of these has been a reproach to us in the
past. If such schools are necessary in other lines, especially are they
necessary in medicine. ' '
"The St. Louis University is spending many thousands of dollars,
and expects no pecuniary advantage from this enterprise. Xow that
it is an assured fact, we should all lend it our support, as it is for
the common good of the Church in this section.
"We all know that a medical school can not be successful without
ample hospital or clinical facilities. It would seem, therefore, altogether
natural that the Catholic hospitals should grant their clinical facilities
to a Catholic medical college, rather than to any other."8
In the year 1890 the Sisters of Mercy received a call from Spring-
field, Mo. Not only Rev. Father Porta, pastor of the Immaculate
Conception church, but the leading doctors and citizens of that city
joined in the earnest solicitation. When Bishop Hogan, of Kansas
City, added his word of invitation, they consented to go to Springfield.
A house with a large piece of ground was purchased at the corner
of Washington Avenue and Chestnut street, and a hospital started on
a small scale. After securing a somewhat firm foothold a frame addition
was added to the original building.
A Sheaf of Golden Years," p. 65.
36 History of the Archdiocese of St. Louis
St John's at Springfield, like every institution of its kind con-
ducted by the Sisters of Mercy, is strictly non-sectarian, no distinction
of creed or nationality ever being made.
Here the Sisters also visit the sick and the poor, and have charge
of the narochial school attached to St. John's church.
A terrible smallpox epidemic descended upon Springfield, m 1899,
and then, more than ever before, the citizens realized the true heroism
that actuates a daughter of Mother McAuley.
In November 1901, responding to an invitation from Bishop Fitz-
Gerald, of Little Rock, the Sisters of Mercy opened a hospital and
a school in Eureka Springs, Ark.
As the crowning glory of their charity to the sick and convalescent
the Sisters of Mercy on November 24th, 1912, opened their magnificent
and admirably appointed new St. John's Hospital on Euclid Avenue
and Parkview Place. Subsequently they removed their Mother House
and Novitiate to Webster Groves one of the beautiful suburbs of St.
OU1prom their loved home in Ireland the Daughters of sainted Cath-
erine McAuley had come across the sea to our land, "to gladden the
expectant eyes of far-off nations in a world remote." But they formed
a happier home in the great cities of our country, where sin and poverty
and misery hide in the dark, waiting with expectant eyes the : coming
of the angels of mercy in human form. Divine Providence did indeed
try them severely, but they were not found wanting in humility meek-
ness and patience. To these virtues, and to the underlying virtue of
charity is due the grand success of the Sisters of Mercy.
Chapter 6
THE URSULINE NUNS
"They that are learned shall shine as the brightness of the firma-
ment : and they that instruct many unto justice as stars for all eternity,"
is a saying of the Holy Spirit, that may well be applied to the Ursuline
Nuns, who have now been engaged, for upwards of seventy-five years,
in educational work in the archdiocese of St. Louis.
The Order of St. Ursula was founded early in the Sixteenth
Century by St. Angela Merici, a native of Desenzano on Lake Garcia in
northern Italy. Owing to the Founder's long connection with the
neighboring city of Brescia, she is often called St. Angela of Brescia.
It was at this city that the pious maiden gathered around her twelve
companions who, on November 25th, 1535, pronounced the vows that
united them to Christ, the divine Lover of childhood.
The institute of the Ursulines was approved in 1545 : their special
work was to be : to instruct little children, to save the lambs of Christ's
flock and, through them, their parents.
The St. Louis Convent of the Ursulines is indebted to the ancient
Catholic Empire of Austria for its foundation. In the year 1846 Very
Reverend Joseph Melcher, then Vicar-General of St. Louis, was sent
to Europe to procure priests and students for the diocese. He was
also on the lookout for German Sisters that might undertake the work
of educating the swarms of German children growing up in the city.
"Divine Providence," says the Convent Chronicle, "placed in his
path a Redemptorist Brother whose sister, an Ursuline, was most
desirous of raising the standard of Saint Ursula in the vast "Wilds of
America." This religious, Mother Magdalen Stehlin, was Superior
of a convent at Oedenburg, a town about thirty-seven miles from Vienna.
Thither the good priest bent his steps, and great was his joy to find
in Mother Magdalen the spirit of a true apostle of education.1
On his return to St. Louis, in 1847, Father Melcher told Arch-
bishop Kenrick of the possibility of securing Ursulines. His Grace
heartily approved of the project, and Father Melcher wrote immediately
to Mother Magdalen to come on.
Accordingly, May 9th, 1848, our brave Mother Magdalen with
Mother Marian von Pann and Mother Augustine Schragl started on
the long and tedious journey. They partook of the hospitality of the
1 Daniel, XII, 3, "Souvenir of the Golden Jubilee/' May 31 1899 p 5
(37)
38 History of the Archdiocese of St. Louis
Ursulines of Landshut, Bavaria, en route, and there awakened such
lively interest in their enterprise that a postulant, Miss Rosine Bruiding,
joined them, and some of the Sisters promised to follow as soon as they
could secure permission from their Bishop.2
The little missionary band embarked on the Andalusia, June 22nd,
and arrived in Baltimore, August 21st. Here they were met by the
sainted Bishop Neumann, then rector of the Redemptorist convent
in Baltimore, and conducted to the Sisters of Notre Dame by whom
the weary, travel-stained daughters of St. Angela were received with
true religious charity. Archbishop Kenrick was in Philadelphia at
the time, but no sooner was he apprised of the arrival of the Sisters
in Baltimore than he hastened thither to welcome them, and then
charged Reverend W. R; Wheeler to escort them to St. Louis.
September 5th, 1848, brought them to the Mound City where they
were met by Vicar-General Melcher and conducted to the Sisters of
the Visitation with whom they found a hospitable home until October
4th. On that day they were installed in a small domicile on Fifth
Street, and here they opened school November 2nd.
The Landshut nuns were as good as their word : the 25th day of
May 1849, brought to the miniature community, Mothers Aloysia
Winkler, Isabella Weinzierl, Seraphine Pauer, Angela Oberdof er, Sisters
Frances Mangold and Ottilia Osterried.
Mother Augustine Weinzierl, superior of the Landshut Convent,
continued to be one of the best benefactors of the St. Louis house.
The chaplain, too, Reverend Donat Eder, manifested much interest
in the American foundation; while Reverend Joseph Mueller, chaplain
at the Royal Court of Bavaria and almoner to the king, espoused the
cause so enthusiastically as to secure from King Louis the sum of
four thousand dollars towards purchasing land for a new convent;
and from 1849 till 1866 the Sisters received sums averaging six hun-
dred dollars a year from the "Ludwig Missions- Verein" at Munich
of which Father Mueller was an influential member."
King Louis I of Bavaria must be regarded as one of the greatest
benefactors of the American Church. The Arch-Abbey of St. Vincent's
in Pennsylvania owes its existence to him : the Franciscans in Cincinnati,
the Friars Minor in Texas and in Pennsylvania, the Premonstratensians
in Sauk City, Wisconsin, and the Redemptorists in their numerous
residences throughout the country acknowledge him as "the illustrious
Protector of the German Missions in the United States of America.
Among the religious communities of women, the Dominicans in Wil-
liamsburg, New York, in Green Bay and Racine, Wisconsin, the School-
Souvenir, p. 7.
The Vrsuline Nuns 39
Sisters de Notre Dame in Milwaukee, and the Ursulines in St. Louis,
Morrisania, New York, and Alton, Illinois, have received for a number
of years very generous allowances from the King personally, and from
the Ludwig Missions Verein, founded and patronized by him.
The Ludwig Missions- Verein grew out of the work done by Bavar-
ian Catholics in union with the Society for the Propagation of the
Faith established at Lyons in 1822. In fact, all the German states with
the exception of the Austrian Empire, were at one time associated with
the French Society; and sent their contributions to Lyons or Paris.
In the years 1836 and- 1837 a priest of Munich, the Rev. Karl Stumpf,
began to promote this work with special zeal. He soon enrolled seven
hundred members, the proceeds of whose weekly contributions were
sent to Lyons. But, as there was a law in Bavaria against gathering
money without government sanction; these activities had to cease.
Meantime Vicar-General Reze submitted a plan to the King by
which the various organizations of Bavaria, dedicated to the extension
of the Catholic Faith in foreign countries, could be brought under
one management, and their connection with the French Association
might be dissolved. The King accepted the plan, and established the
new missionary society under the Presidency of the Archbishop of
Muenchen-Freising. Its official name was to be "The Ludwig Missions-
Verein." This was in 1848. From that time on the Society published
its own Annals with numerous letters from those who had received
favors. The income was distributed annually, the greater part of it
fell to dioceses and religious institutions in the United States. The
King himself contributed 1,204,000 Marks, or about $350,000. During
the first fifty years of its existence the "Ludwig Missions- Verein ' '
of Bavaria assisted the Church in America with the sum of 3,339,343
Marks. Two Plenary Councils of the American Episcopate, a number
of individual bishops, missionaries and parishes bore witness to the
great and glorious things that were accomplished through this generous
Catholic King.3
The Sisters from Landshut had brought along $960. On December
8th, 1849, the first allotment made by the Ludwig Verein added
$800. to their sum, and in April 1850 the King himself sent $4,000.00.
A large plot of ground, southwest from the Cathedral, was bought
by Archbishop Kenrick, and there among the oak trees, the new convent
was built. The Architect and builder was Francis Saler. The industry
of the Sisters, the annual allowances from Munich, and, last but not
least, the generosity of friends succeeded in paying for all.
3 On the activities of the Ludwig Missions Verein, cf. Schabert, Joseph A.,
"The Ludwig Missions Verein," in vol. II, pp. 23-41 of Catholic Historical Review.
40 History of the Archdiocese of St. Louis
The Sisters entered their new home the 13th of the following
November, and four days later the convent was solemnly blessed.4
As early as 1855, the community had grown sufficiently strong
to enable them to found another convent. In May of that year, eleven
Sisters with Mother Magdalen as superior left for East Morrisama,
New York.
Mother Aloysia now became Superior of the St. Louis Convent.
During her incumbency of the office, in 1858, Bishop Juncker of
Belleville applied for Ursulines for his diocese. In response to his
call seven Sisters proceeded to Alton, 111., and on the 8th of December,
1862, Father Melcher and Mother Aloysia had the happiness of assisting
at the blessing of the new convent in Alton.
In 1866 an addition was built to the Convent, the present north-
wing, for the purpose of housing the pupils of the Academy, whilst
the dav-school was carried on in older part of the building,5
Vicar-General Melcher, the Ursulines' best friend and patron, was
promoted in 1868 to the See of Green Bay, Wisconsin, but found a
worthy successor in the Archdiocese as well as at the Convent of the
Ursulines, in the person of Father Henry Muehlsiepen, V. G. Father
Muehlsiepen was the strong and uncompromising advocate of the Par-
ochial School. "The School first and then the Church," was the
principle that governed his official life in the diocese. As Archbishop
Kenrick placed full confidence in the young, and energetic and no less
prudent young man, he gave him the full powers of Vicar-General
for all the German priests and parishes in the Archdiocese. Father
Muehlsiepen was bishop, for all practical purposes, of the German part
of Archbishop Kenrick's diocese. It was Vicar -General Muelsiepen that
made the appointments and ordered the promotions and demotions.
The Archbishop was content to exercise a general supervision.
Now as Father Muehlsiepen was firmly convinced of the necessity
and feasibility of the Parochial School, he was anxious to obtain as
many Sisters as possible to undertake this educational work. In the
Convent of the Ursulines Father Muehlsiepen soon discovered a mag-
nificent opportunity, one that was to be of incalculable benefit to the
Archdiocese in the matter of Parochial Schools. There was one dif-
ficulty: the Ursulines were cloistered Nuns, and therefore, every
foundation must be regarded as an independent convent.
According to the rule, it seemed impossible for the Sisters to live
in small scattered communities, such as their taking up parochial school
work would imply. Archbishop Kenrick, however, thought it proper
4 Souvenir, 10.
5 Souvenir, p. 14.
The Ursuline Xuns 41
and right to change the rule in so far as to permit such members of
the Order, as were specially designated for the purpose by the Spiritual
Director, to appear in public for the purpose of attending Church
and school, and for this only. At the end of the scholastic term, how-
ever, all must return to the Convent in St. Louis. This change in the
rule paved the way for the Ursulines to take under their care a number
of parochial schools in the poorer country districts, where schools were
otherwise unattainable.0 The first Parochial School thus taken charge
of by the Ursuline Xuns was that of St. Paul. Missouri, whither Mother
Angela took a small band of Sisters. Mother Aloysia '& successor, Mother
Johanna Blum, carried on the good work, eight other schools being
taken by the Sisters in her lifetime, Mother Seraphine Tintrup raised
the efficiency of these schools to a high degree of perfection.
The blessing of God was visibly present with the self-sacrificing
efforts of these Sisters. Thousands and thousands of Catholic children
have been instructed and prepared by them for a nobler, brighter life,
who otherwise might have perished in the shadows of the valley of
death.
As an asylum for the sick Sisters of the Order and at the same
time, as an Academy for young ladies, the Arcadia College was estab-
lished in 1877. The Methodist Brethren had chosen the spot for a
College of their own, but were obliged, by lack of patronage, to sell
out to the Ursuline Sisters. The price was moderate, $20,000; but the
cost of necessary repairs was $10,000. more. About thirty Sisters
find employment in the institution. The small congregations of Arcadia
and Ironton are privileged to use the Sisters beautiful chapel for
divine service. The parish priest, is also chaplain of the Convent. The
first Chaplain was Father John Hennessy, his successor and present
incumbent of the office is the Very Reverend Dean, Father Lawrence
AVernert.7
6 Souvenir, pp. 20 and 21.
7 Souvenir, pp. 22 and 23.
Chapter 7
KANSAS CITY AND ITS DEPENDENCIES
The northwestern corner of the State of Missouri remained for
the decade 1835-1845 the almost exclusive spiritual hunting ground of
the Jesuits, who visited its widely scattered settlements from their
missionary centers among their Indian neophites. The time had now
come when the more advanced frontier towns should receive resident
pastors of the diocesan clergy. There was Independence in Jackson
County which had risen into prominence as the western terminus of
the Santa Fe trade. The town of Westport, however, near the confluence
of the Kansas and Missouri Kivers, soon drew this rich trade to itself,
and began to develop into the great emporium now known as Kansas
City. The course of proceeding was that a stock company bought from
the Proudhomme heirs a large tract of land in the vicinity of the town
of Westport and at once subdivided it into lots, which readily sold
at about $55. each. The town developed rapidly, attaining within the
first year a population of about five hundred. It was officially organ-
ized on May 3rd, 1845, and, having absorbed the trade of Westport,
eventually absorbed the town also, and in 1889 exchanged the name
of the town of Kansas for that of Kansas City.1
Having thus briefly given the genesis of Independence and Kansas
City, it seems proper to review the facts connected with the planting
of religion on its soil.2 Father Felix Van Quickenborne, the first Su-
perior of the Jesuits in Missouri, visited Independence in 1837 on
one of his missionary journeys from the Kickapoo Mission; Father
Verhaegen passed through the town in 1838 on his way to the Pota-
watomi Mission on Sugar Creek; Father Aelen in 1839 administered
the sacrament of Baptism in this place to two converts. Father Point,
during his residence at Westport from November 1840 to April 1841,
attended to the spiritual needs of the Catholics of Independence. After
his departure Father Yerreyclt, Superior of the Sugar Creek Mission,
made quarterly visits to Independence, until in 1845, the care of the
small Catholic Congregation in that town passed into the hands of the
diocesan clergy.3
The beginnings of the Church in Westport date back beyond the
earliest Jesuit Fathers to the days of the secular priest Joseph Anthony
1 Cf. Miller, W. H., " The History of Kansas City," 1881, p. 28 ss. passim.
2 "Catholic Beginnings in Kansas City," by Father Garraghan, S.J. is the
only Church History of Kansas City.
3 Garraghan, Beginnings, passim.
(42)
Kansas City and its Dependencies 43
Lutz, who in 1828 resided for a few months among the wild Kansas In-
dians, about sixty-five miles above the mouth of the Kaw, and on his
way to and fro, sojourned for a while at what he called Kawsmouth.
Father Lutz was succeeded by Father Benedict Roux who arrived at
Kawsmouth, November 14th, 1833, and in the following summer took
up his abode in a house two miles from the temporary chapel at
Wesport. After Father Roux's departure, a log chapel and a pres-
bytery were built by the Chouteau brothers on land purchased by
Father Roux. It was for a long time simply designated as Chouteau's
Church, until, on November 17th, 1839, it received the official title
of "St. Francis Regis near the town of Westport."
On July 3rd, 1835 Father Van Quickenborne appeared at the
French settlement at Kawsmouth, the first Jesuit on the site of Kansas
City. He held service and administered the sacraments in ''Chouteau's
Church" then, and once more in July 1836, when he baptized fourteen
Indian children, Flatheads, Koutenaes and Iroquois, all belonging to
the group of Rocky Mountain Indians, who had descended the Missouri
River in 1831 and made a settlement on the Kansas River near its
mouth. Father Van Quickenborne 's last visit at Kawsmouth was on
May 28th, 1837. His successor as Superior of the Kickapoo Mission,
Father Christian Hoecken, and his assistant, Father Verreydt, then took
up the labor of visiting the Catholics around Chouteau's Church until
the Indian Mission was closed in the Autumn of 1840.
But the Jesuits did not forsake the scattered flock along the border
of the state .... Since 1839 they came from the Potawatomi Mission
011 Sugar Creek in Kansas. A number of Baptisms are recorded in
the "Sugar Creek Register" as having been administered by Jesuit
Fathers " in the church near the town called Westport." It was Father
Herman Aelen, S.J., who, with Bishop Rosati's concurrence, changed
the name of Chouteau's Church to that of "St. Francis Reo-is."
In October 1840 the French Jesuit, Nicholas Point, the founder
of the Jesuit College at Grand Couteau in Louisiana, was sent to take
charge of the Church of "St. Francis Regis near Westport." He
remained there until May 10th, 1841 when he joined Father De Smet
on his way to establish the historic Oregon Mission.
The Congregation at Westport, as Father Point informs us, con-
sisted of an assemblage of twenty-three families, each family-group
comprising a Frenchman with his Indian wife and half-breed children.
In regard to the female portion of his flock Father Point bears this
beautiful testimony: "It is a fact that in all the twenty-three families
living here, there was not a young girl whose moral conduct was not
above reproach."4
4 Garraghan, op. cit., p. 106.
44 History of the Archdiocese of St. Louis
Once more did the Missionaries of the Sugar Creek Mission take
up their labor of holy love and zeal in behalf of the Creole Catholics
by the Kansas River. Father Felix Verreydt, Superior of the Sugar
Creek Mission, from 1841-1848, was the last of the Jesuit Missionaries
in TTestport as he had been in Independence . The man selected by Arch-
bishop Kenrick from among his recently ordained priests was Father
Bernard Donnelly, an accession from the diocese of Kilmore, in Ireland.
Father Donnelly took charge of Independence in 1845, although the
town had neither church nor parochial residence. His field of labor,
however, was not confined to the little congregation of Catholics of
that town, but extended in a wide semicircle south of the Missouri
River. The most promising town in his district, both from a commercial
and religious point of view, was the town of "Westport at the mouth of
the Kaw.5
Father Donnelly at once turned his face to the rising sun, fig-
uratively speaking, for geographically Westport lay westwards of In-
dependence. In 1845 he styled himself Pastor of Independence, but
in the two following years, Pastor of Kansas City, to revert in 1848
to the old style of Pastor in Independence. The Chancery Records of
the latter year give the name of Rev. August Saunier as Pastor of
Kansas City in 1848, and the fact of his removal to Little Canada in
1849.6 In October 1849 having built a church at Independence Father
Donnelly again took charge of Kansas City, without, however, chang-
ing his residence for the present. Bishop Barron, at the request of
Archbishop Kenrick, went to Independence, where Father Donnelly
was Pastor, for the purpose of administering Confirmation, and in
company with Father Donnelly rode from Independence to the town
of Kansas, and there also administered Confirmation.
With the exception of one year, therefore, Father Donnelly was in
charge of Kansas City, as well as of Independence from 1845 to 1857,
when he transferred his residence to Kansas City and resigned In-
dependence in favor of his friend D. Kennedy. The church at In-
dependence bore the name of The Most Holy Redeemer. One of the
leading merchants of Independence, by the name of Davy, a fervent
Catholic and generous benefactor of the Church, was mainly instru-
mental in building it, as Canon O'Hanlon informs us.7 Whilst residing
here the pastor like an old time missionary was constantly moving about
in his wide district, in search for lost sheep, or for the purpose of
feeding with the bread of life the Catholics in Sibley and Lexington
5 Chancery Records.
6 August Saunier is no mythical personage. His name is given in the
Church Directory as well as in the Chancery Records. After serving two years
in St. Louis diocese, he returned to the East.
7 "Life and Scenery in Missouri," p. 132 and 133.
Kansas City and its Dependencies 45
in Lafayette County, and in Liberty, Clay County beyond the great
river. But his main attention was even then directed to the growing-
town of Westport. "Two Sundays of the month were devoted to Kansas,"
the young O'Hanlon wrote in 1847. In a long, sympathetic communi-
cation, published in the St. Louis News Letter, the same writer gives
a picturesque account of Father Donnelly's little kingdom near the
mouth of the Kaw. There were in his care about two hundred souls
almost exclusively of French and Indian extraction. The old log
church of Father Roux's day occupied an elevated site on a finely wooded
ridge between the Kansas and Missouri rivers. The residence of
the pastor adjoined the Church. The church measured thirty feet
in length, by twenty in width, and was surmounted by a cupola and cross
of rather humble proportions. A clear-toned bell summoned the faith-
ful to prayer and mass. The great benefactress of the congregation was
Madame Chouteau, the widow of Francis Gesseau Chouteau. Highmass
at 10 o'clock with an instruction in French, Vespers at 3 o'clock in
the afternoon with lecture constituted the religious services on Sun-
days.8 At this time civilization had not made much headway in all
these places. Westport itself, as Parkman tells us, was still a' typical
frontier town, "full of Indians whose little shaggy ponies were tied
by dozens along the houses and fences. Sacs and Foxes with shaved
heads and painted faces, Shawnees and Delawares, in calico frocks and
turbans, "Wyandots dressed like white men, and a few wretched Kansas
wrapped in old blankets, were strolling along the streets, or lounging in
and out of the shops and houses."9
In 1847 the newly appointed Bishop of Walla-Walla, A.M.A.
Blanchet and a party of Canadian missionaries journeyed over the Ore-
gon trail to the Pacific seaboard and on his way kept notes of the
towns and rivers and deserts and people he met. Among the many
places mentioned the town of Kansas comes in for a brief notice :
"May 1. After a four days' trip during which we had covered
about 381 miles, we came to Kansas. This town, just coming into
existence, numbers eight houses, some of which are not yet finished.
At Kansas and in the neighborhood there are one hundred and eighty
Catholics, almost all Canadians. They have a frame chapel a mile
from town. Rev. Mr. Donnelly is their resident pastor and visits
several neighboring missions. Mrs. Chouteau, a widow, and a good
fervent Catholic, seems to be the soul of this colony. We lodged at
a hotel kept by a fanatical Methodist; however, his conduct toward
us was entirely satisfactory.
"May 2. Sunday. Having made up the sleep lost on the trip we
had services in the chapel. Father Ricard sang the Mass and we
8 St. Louis News Letter, May 1847.
9 Parkman, "The Oregon Trail," c. i., p. 7.
46 History of the Archdiocese of St. Louis
an instruction. The vespers were chanted as never before in this part
of the country. How happy these poor people were to have us with
them. Their missionary is full of zeal, but he doesn't speak French
very well, which keeps many of them away from Confession. I had
Father Ricard give them a mission, which almost all attended. "May 7,
we went over to Westport, about four miles from Kansas. There we
had to make our last travelling preparations while waiting for Mr.
Wiggins, to whom I was introduced at St. Louis as a man capable
of being of service to us. ' '10
In the summer of 1848 a party of Jesuits consisting of Fathers
Verreydt, Gailland and Van Mierlo and Brother Thomas O'Donnell
passed through Westport on their journey to Sugar Creek. Father
Donnelly received them with joy and invited them to his humble home.
"He gave us the best entertainment that his house and his old house-
keeper could afford," wrote Brother O'Donnell to his Superior in St.
Louis, adding this word of noble praise: "Indeed, the Father's place
would call to your mind the situation of the early missionaries."11 But
the spirit of progress was in the air. The conclusion of the Platte
Purchase which opened about three thousand square miles of excellent
land to settlement, brought a goodly number of hardy immigrants into
the country, thus increasing the trade of Kansas City, which was, even
at that early date, the great emporium of the Far West. The enter-
prising Pastor of the place was the man who knew how to take op-
portunity by the forelock, but like Bishop Kenrick, he combined the
man of business with the man of religion.
Father Bernard Donnelly was, indeed, a remarkable man, worthy
to be named with "the early missionaries," for whom he had such
a high regard, and Providence favored him accordingly. The ten acres
of land deeded to the Bishop of St, Louis for the Parish of St, Francis
Regis by Father Roux in 1839, proved to be a veritable gold mine.
The sale of the two acres set apart for a cemetery, furnished the
means to Father Donnelly, by which he not only purchased the new St,
Mary's Cemetery, but also donated ten acres of land to the Sisters of
St, Joseph in 1879. The amount realized from the sale of a half-block
on Washington Street erected the Orphan Asylum. Another block
in the heart of the city, also a part of Father Roux's purchase, was deeded
to the Sisters of St. Joseph at the request of Father Donnelly. The
enterprising pastor also realized large sums for the church by operating
a brickyard and lime-kiln on his land and selling stone from a quarry
he had opened. The proceeds of these business ventures were used to
establish St. Joseph's Hospital. The second parish established in
Kansas City received substantial aid from Father Donnelly's brickyard,
io Hamilton, R. X., in
11 Archives of St. Louis University.
Kansas City and its Dependencies 47
as also did the Parish of St. Patrick. The Redemptorist Fathers, whom
Father Donnelly brought to Kansas City, always found in him a munif-
icent patron.12
The old church of St. Francis Regis, the parish church of Father
Donnelly, had to make room in 1857 for a new brick structure, and
also a parish house. During the three years from 1854-1857 Father
Donnelly styles himself Rector of Independence; in 1858 he assumes
the exclusive title Pastor or Rector of Kansas City. On completing
the church at Kansas City he requested Archbishop Kenrick to ap-
point a pastor for the place. The Rev. D. Kennedy was then com-
missioned to take the place, but on learning that there was a debt
of $3,000 on church and residence, he forthwith declined. Father
Donnelly then proposed to take Kansas City himself and to leave open
Independence for Father Kennedy. Father Donnelly now became Pas-
tor of the church of the Immaculate Conception of Kansas City, the
title of St. Francis Regis was extinguished with the demolition of the
old log church.13 At the erection of the diocese of Kansas City the
parish church of the Immaculate Conception became the Cathedral of
the new Episcopal See.
Soon after his arrival at Independence and before his settling down
in Westport Father Donnelly was relieved of the care of his farthest
outmission, Liberty, by the arrival there of Father Patrick Ward. This
pioneer in "Western Missouri came to America from the diocese of Lim-
erick, entered the Seminary at the Barrens, and was raised to the
priesthood of May 29th, 1847. The first years of his priestly life was
spent in the wild and lonely frontier town of Liberty, in Clay County,
about three miles from the Missouri River. From 1852 on he held
successively the pastorates of St. Michael's and St. Patrick's Churches
in St. Louis. In 1848 Father Ward had the deed for eight lots which
he had secured for the Congregation, recorded. Among the outmissions
attended from Liberty were the town of Far West, in Caldwell County,
Fredericksburg in Ray County, and Carrolton. Father Ward's suc-
cessor in Liberty was Father James Murphy. After 1855 Father Patrick
Ward resided with his mother in St. Louis, not being attached to any
church. He died on November 1st, 1863. 14
Father Donnelly's mission of Weston in Platte County, was in
1847 taken over by Father Francis Rutkowski, one of Vicar-General
Melcher's acquisitions.15 Weston was the center of a Catholic Con-
gregation numbering 350 souls, and had a church that was dedicated
12 Dalton, W. J., " Catholic Church in Kansas City" in Conard's "Encyclo-
pedia of the History of Missouri," vol. I, pp. 538-546.
13 Idem, ibidem, p. 541, and Chancery Records.
14 Church Records.
15 F. Rutkowski was pastor of Weston, Platte Co., 1847-1852; 1852-56 he was
stationed at Dardenne, St. Charles Co. ; then he disappears from the directorr.
48 History of the Archdiocese of St. Louis
to the Holy Trinity. Its dependencies were the church of the Holy
Savior at Kessler's Settlement and the Immaculate Conception church
at Deuster's Settlement, both predominantly German, and Fort Leaven-
worth in the Indian Territory.
Prior to 1851, Father Donnelly had but three stations to attend
from independence, Westport, Sibley and Lexington, work enough, in-
deed for any missionary. After that date he attended only Kansas City.
The first division of Immaculate Conception Parish took place in
1866, when the German Catholics erected the church of S. S. Peter
and Paul. "German Catholics" as Father Dalton tells us in his article
on the Church in Kansas City, " were among the principal supporters
of Father Donnelly from his coming to Kansas City to reside. They
rapidly grew in numbers, until Archbishop Kenrick felt justified in
giving them a pastor of their own. Father Francis Riisse used to
aid Father Donnelly in hearing German Confessions, and in giving
missions to the Germans of Kansas City. He came here frequently for
years for that purpose from his Parish in Henry County."16 It was
Father Henry Grosse, however, who received the appointment for S. S.
Peter and Paul's in Kansas City. As early as August 7th, 1855, Father
Francis Riisse, who had been ordained but recently, was sent to St.
Joseph, the rising city on the Upper Missouri River, to organize the
German Catholics of that place into a separate parish. But in the
following year he was ordered to Deepwater in Henry County, long
since occupied by a Catholic colony from Northern Germany. The
church was not dedicated as yet. Father Riisse soon undertook the
erection of new church, at Deepwater, the old log structure being
dilapidated and too small for the Congregation.
One of the leading parishioners, Theodore Schmedding, had willed
his farm of 160 acres to the Church. A good part of it was still in
timber; but the cleared part, about sixty acres, was selected by the
Congregation as a more centrally located spot for their new church.
This place was about one mile southeast of the old church. To put
the parish on a sound financial basis, a brother of this benefactor, Ed-
ward Schmedding, willed 3,000 dollars as an endowment for the sup-
port of the priest. The size of the new church was forty by eighty
feet, and had a bell tower fifty feet in height, all built of native blue
rock. The corner-stone was blessed by Vicar-General Muehlsiepen in
1858. The following year Vicar-General Patrick Ryan dedicated the
new structure to divine service. St. Ludgerus was given it for its
titular saint. After the dedication the pastor started on a collection
tour in Ohio. During his absence Father Nicholas Staudinger supplied
his place.
ic> Dalton, 1. eit., p. 543. The name of the priest is not Eeusse but Euesse.
From the Catholic Register of Kansas City, December 4, 1924.
Kansas City and its Dependencies 49
In May Father Riisse was sent to St. Joseph as substitute to
Father Scanlon, and pastor of the German Catholics of the place.
With youthful energy he organized building operations, but dissen-
sions arising among his people discouraged him, so much so, that he
left the new church half-completed and returned to Deepwater in Sep-
tember 1861.
In 1862 the Civil War caused sad havoc in the settlement. The
so-called bushwhackers stole the horses, cattle, sheep, from the farmers
and destroyed much of their property. Father Riisse 's life was threat-
ened, his horse was stolen, and his own people were dispersed. At
last he gave up the unequal contest and retired to Herman among the
vine-clad hills of Gasconade County. The church he had built with such
glowing anticipations was occupied as a barracks by a company of sol-
diers whom the government had stationed there, as ward and watch
for the surrounding countrv.17
17 Germantown Parish a Pioneer Missouri Settlement," by Bishop Thomas Lillis
in "The Catholic Eegister " of Kansas City, December 4, 1924.
Chapter 8
FATHER JOHN HOGAX AND NORTH CENTRAL MISSOURI
Between the partly christianized Counties along the Upper Missis-
sippi and those on the northern reaches of the Missouri there lay a
mighty ridge-shaped extent of land, the last unclaimed great prairie
of°the state. At its rather blunted point in the south it rested on
Chariton and Carroll Counties. Its chief river was the Chariton. The
main causes of its settlement being delayed so long were the wide ex-
tension of its prairies and the lack of timber. Beck in his Gazetteer
of Missouri, 1823, ventures the opinion, that the interior of these prair-
ies could not be inhabited on account of the northern and western
blizzards by which the snow is drifted like hills and mountains, so as
to render it impossible to cross from one side to the other. "In sum-
mer ,on the contrary, the sun acting on such an extensive surface, and
the southerly winds which uniformly prevail during the season, pro-
duce a degree of heat almost insupportable."1
The building of the Hannibal and St. Joseph Railroad through
the very heart of this treeless praireland soon disproved the fallacy
of this prediction.2 The Irish laborers on the road were the advance
guard of civilization in this hitherto silent wilderness. And the Irish
Soggarth Aroon, followed his people whithersoever they led. The
Apostle of North-Central Missouri was the earnest enthusiastic mis-
sionary John Hogan.3
Father Hogan as a man of studious habits and fine attainments
did not seem destined to the hard rugged life of a missionary. Or-
dained on April 10th, 1852. Father Hogan passed his first year of the
priesthood as assistant to Father Fox at Old Mines, and the next
two years as pastor of Potosi. After a brief stay at the Cathedral
and then at St. John's in St. Louis, he became pastor of St. MichaeUs
Church, where he remained two most laborious years.4 During his
stay at' St. John's Church Father Hogan had observed that there were
three hundred or more Catholic servant girls attending the early mass
and receiving holy Communion on Sundays. On enquiry he found
1 Beck Gazetteer, 1823.
2 The last spike of this first railway across the State was driven February
13, 1859, near Chillicothe; the first complete run was made February 14, 1859.
The trip of 206 miles was made in 12 hours forty-five minutes.
3 Bishop John J. Hogan is the author of a very interesting book, "On The
Missions in Missouri" from which we have derived most of the facts here related.
4 Chancery Records.
(50)
Father John Hogan and North Central Missouri 51
that at some of the other city-churches their numbers were even greater.
Why did so few of them marry? And where were the young men?
The Catholic young Irishmen, not finding ready employment°in the
city, were obliged to seek employment on the railroads, then under
construction, and to live in camps, and to move from place to place
as the work progressed. This seemed to him an anomalous condition'
a kind of servitude, from which the ownership or cultivation of land
alone could save them. Thus the plan of forming colonies to which
he might draw his countrymen, and enable them to attain a higher
standard of living, and a better opportunity of leading a life worthy
of the principles they had inherited, became his constant study. North
Missouri appeared to him as the proper place for such an undertaking.
To go on into the wilderness and to seek a place or two where this work
could be mostly readily accomplished appeared to him as his particular
vocation. He communicated his desire to Archbishop Kenrick, and, after
repeated requests to be freed from the pastorship of St. Michael's he
received permission to make a scouting-trip through the churchless and
priestless Counties of North Missouri.5
The North Missouri Railroad carried him to Warrenton, the ter-
minus of the line at that time. One of the contractors extending the
road farther west offered the priest the loan of a horse. With a hearty
God bless you, Father Hogan mounted his steed, a common cart-horse
by the way, and rode away through Montgomery, Audrian and Ran-
dolph Counties and thence through Macon County westwards to the
Chariton River. There was no farm, no human habitation in sight : the
rolling prairie around him and the heavens above.6 As he crossed the
Chariton Swamp on the confines of Macon and Linn Counties, a young
man mounted on a spirited horse, rode up to him, and made the usual
inquiries of men that meet on a desolate road. Father Ho^an men-
tioned his name and his profession of a Catholic priest, and his inten-
tion to locate a church somewhere in those parts. ''There are no Cath-
olics here, what then is the use of a Church? was the quick answer.
"True, sir," answered Father Hogan, "there are no Catholics here now.
but they will be here before long, and you and I may see the day!
when there will be a Catholic Church on every hill around him."7 Rid-
ing on, the weary pilgrim came to a house on the stagecoach road
leading to Linneus, where he was hospitably entertained. Next morn-
ing he rode to a place near by on the Hannibal and St. Joseph Rail-
road to quell one of those, half -playful, half -earnest disturbances that
so frequently occurred among the Irish workmen in the camps along
the line of the railroad. To the right and left of the camps were the
5 Hogan, op. cit., p. 37.
6 Idem, ibidem., p. 2.
7 Idem ibidem, p. 3.
UNIVERSITY OF
ILLINOIS LIBRARY
52 History of the Archdiocese of St. Louis
shanties of the warriors. Father Hogan passed from Camp to camp
to bring both parties to terms. His efforts were crowned with suc-
cess. Resuming his journey the good shepherd and friend of peace
rode through the counties of Linn and Livingston and, on August 11th,
rested himself at the little Hotel at Utica in Livingston County. Thence
he rode on westward into the high open prairie land of Caldwell County,
which he made the turning point of his journey. Returning eastward
he stopped for the night in a place called Garryowen. a railroad camp
of good sober Irishmen working on the Hannibal and St. Joseph Rail-
road. Early in the morning he set out for Utica ten miles distant and
then rode forty-five miles without rest or refreshment, traveling fifty-five
miles in one sultry August day, to Brunswick on the Missouri River. Here
he boarded the steamer Spread Eagle for Boonville, eighty miles down
stream, where there was a Catholic Church.8
Unfortunately, the pastor of Boonville, Father Hillner, was away
on some distant mission, and had with him the only chalice the church
possessed. It was the Feast of the Assumption. "Having heard mass
in spirit before the lonely little altar,'7 as Father Hogan himself re-
lates, he was called away to a place called Otterville. thirty miles dis-
tant to quell a riot. He obeyed the call of duty, and found peace
restored. On Monday night Father Hogan embarked with his horse,
on a passing steamer, and floated down on the rushing waters of the
muddy Missouri heading for St. Louis. Next day the boat touched at
Jefferson City, and towards evening the good Father and his faith-
ful horse were landed at the head of Loutre Island, a place that
is now designated Starkenburg. From this place to Warrenton was
sixteen miles. ' At Warrenton the missionary returned the horse to its
owner, took the train and arrived in time that day to report to His
Grace the Archbishop. Again the zealous man of God requested his
Superior's Sanction to start work in the beautiful land as yet un-
known to the Church. Two days later His Grace called on Father
Hogan at St. Michael's Rectory and said: "I would not think of
sending you out to North Missouri on that mission. But since you
are willing to undertake it. you may do so in God's name. I give
you these ^light missionary vestments, with chalice and portable altar
stone: They are from my own private chapel. I hope you will suc-
ceed in your undertaking. But if you ever wish to return to the
city, I will give you your parish back, or one as good in place of it.'"
On September 8th. Father Hogan started by rail for Jefferson City
and thence travelled by boat to Brunswick, and then by stagecoach
to Center Point, a new town in Linn County on the Hannibal and St.
Joseph Railroad. The town of Center Point had but one house on
8 Hogan, pp. 5 and 11.
9 Hogan, p. 12.
Father John Hogan and North Central Missouri 53
the ground, the rest of it was on paper and lived on hope. Father
Hogan rented the house and converted one of its rooms into a chapel
and the other into a study. The congregation consisted of a few rail-
road laborers living in shanties nearby. But a crowd from the back-
woods came to that strange thing, a Catholic priest. Center Point
was not to be Father Hogan 's Mission Center. So one morning he
rode away on a borrowed horse, and arrived towards evening in a
delightful little town, charmingly situated in an open prairie sur-
rounded by woods. It was Chillicothe in Livingston Co., a place of
about one thousand inhabitants. The people were mostly Kentuckians,
the Baptists, Methodists, Presbyterians and Campbellites, each had a
separate church: there was but one Catholic person in town, the cul-
tured wife of a prominent lawyer. The visiting missionary was invited to
say mass at her house. The children of the family were baptized
soon after. The presence of a priest in town caused quite a stir : People
were on the lookout for him : He was at last found to be "a tall thin
man, wearing black travel-stained clothes." Being denied the use of
the Protestant churches, Father Hogan preached in the courthouse.
John Graves, the first settler in the town donated a lot to him, on which
to build a church. There Avere no Catholic settlers in the vicinity,
only a few Irish laborers along the railroad. In the far northwest
part of Linn County Father Hogan found a Catholic farmer, known
all over the country as Irish Brown. He and his wife were good Cath-
olics. Father Hogan said mass at their house and baptized their chil-
dren. Grundy and Davies Counties were searched for stray Catholics,
but without success. The same results, or rather non-results, were met
with in Clinton and Caldwell. Only the hamlet of Mirabile on the
confine of Caldwell and Clinton Counties had about seven Catholic
families, for whom he said mass. Throughout all North Missouri there
was not one Catholic church, or hope of one. All that the church pos-
sessed was the lot in Chillicothe. In Chillicothe Father Hogan de-
cided to take up his residence. But before he entered upon his difficult
task of building a church there, he made a visit to Wayne and Ripley
Counties near the southern borders of the state for the purpose of ex-
amining the government lands around the headwaters of Current River.
Here there was a mill owned by a man named Appolinaris Tucker, a
near relative of good old Father Tucker of Fredericktown. His wife
was in the last stages of mortal illness. She longed for the last sacra-
ments and she received them from the hands of the first priest known to
have come into that forlorn region, since the days of Father James
Maxwell of Ste. Genevieve.
During the period from November 1858 to December 1859 Father
Hogan was kept moving to and fro between his missions in North
Missouri and his colony near the Arkansas border. The first visit to
the southern parts of the state was made in company with Father Fox
54 History of the Archdiocese of St. Louis
of Old Mines who was deeply interested in the question of landowner-
ship and Catholic Settlements. In December of that year Father Hogan
was back once more in Chillicothe, seeking Catholic settlers and rail-
road camps saving mass and administering the sacraments whenever
he found any children of the Church. In his Book of Reminiscences
he recorded a number of touching incidents of those days of pioneering.
His companion of the second journey to South Missouri was the
devoted pastor of St. Peter's church, Jefferson City, William Walsh.
After looking at many localities recommended to them, they came to
the conclusion that Ripley, Oregon and Howell counties were best
adapted to their purpose. The land was fairly productive and very
cheap Improved property might be bought for ten dollars an acre,
with house and barn and fences. The winters were not so long and
severe as on the prairies of North Missouri. Timber was plentiful.
The proposed settlement becoming known, a large number of applica-
tions for Government land came in to the land-office at Jackson, in Cape
G-irardeau County.10 But the busy Father's attention was again drawn
to his mission at Chillicothe, where the erection of a church was in
contemplation. The building was to be frame, 70x20 feet, with bell
tower, sacrist v, pews, and stained glass windows. A dishonest con-
tractor got away with full payment for the foundation that had to be
replaced by new work ere the construction of the frame work could go
on The stained glass "windows, which were really beautiful, were
not suffered to shower their rainbow tints very long over the secluded
little sanctuary."11 They were destroyed by a crowd of olden time
Kukluxers at the solemn midnight hour, when all good people are
wrapped in sleep.
When the church at Chillicothe was completed, the happy pastor
was called awav once more to his people in the South. Appreciating
the impossibility of doing justice to his two fields of labors, separated
as they were by almost the full length of the State and connected only
partially and in a round about way with one another, Father Hogan re-
quested the appointment of another priest for North Missouri, whilst
he would attend to the colony that was forming in South Missouri.
His Grace the Archbishop could not spare any one of his priests, as
they were all busilv occupied. Father Hogan resolved not to abandon
either place. For the present the southern mission seemed to be
most in need of his presence, as well as most in accordance with his
original plan. Going by rail to Pilot Knob he travelled by wagon
into Southern Misouri. On the confines of Ripley and Oregon Counties,
along the tributaries of Curren and Eleven Point Rivers, about twenty
miles north of the state of Arkansas. Father Hogan 's colony was es-
10 Hogan, p. 47.
11 Hogan, p. 56.
Father John Hogan and North Central Missouri 55
tablished. It seems proper to give a description of the place and its
surroundings as well as of its old settlers in the very words of the
Founder of this Catholic Colony: "On a wide and fair tract of ground
bought and donated by Reverend James Fox of Old Mines, Missouri,
a one story log house forty feet square was erected and partitioned
into two apartments, one for a chapel and the other for the priest's
residence. Soon improvements went on apace; cutting down trees,
splitting rails, burning brushwood, making fences, grubbing roots and
stumps, building houses, digging wells, opening roads, breaking and
ploughing land, and sowing crops. Already in the spring of 1859, there
were about forty families on the newly-acquired government lands, or
on improved farms purchased east and west of Current River in the
counties of Ripley and Oregon; and many more were coming, so that
the settlement was fairly striding towards final success. The little
chapel amid the forest trees in the wilderness was well attended. Mass,
sermon, catechism, confessions, devotions went on as in old congrega-
tions. The quiet solitariness of the place seemed to inspire devotion. ' '12
Of the scattered people of Protestant faith, among whom the Cath-
olic Father's newcomers were to live and seek the peace and happiness
of their homes, Hogan writes: "In keeping with these scenes were the
simple, quiet ways of the early settlers of southern Missouri, who were
mostly from North Carolina and Tennessee, and of whom much may
be said in praise. They were kind-hearted honest, sincere and sociable.
No stranger ever travelled amongst them without feeling his heart warmed
with the fullest conviction, that if worthy, his presence gave them
pleasure, that he was treated to the best they had or could afford, and
that his person, money and property were safe and sacred in their keep-
ing. Vice was little known amongst them. Intemperance was no-
where observable, although they usually took, as a matter of course,
their morning dram, or a drop with a friend, from a keg of the best,
distilled by themselves or by some neighbor willing to share or barter
on accomodating terms. Every one smoked, men and women. The
weed grew abundantly, and was usually the best tended patch of
crop on the place."13
As to their social customs and manner the writer says: "The
maidens and swains married young, usually before twenty, often at
sixteen, and their married life was remarkably virtuous and happy.
The Marriage dowry was usually a one-room log house. The young
man was fortuned by his father with a yoke of oxen and a plow. The
bride was dowered by her mother with wealth of homespun dresses
and household fabrics of like manufacture. Timber from a neigh-
boring saw mill was easily framed into a variety of articles of house-
12 Hogan, pp. 59 and 60.
!3 Hogan, pp. 60 and 61.
56 History of the Archdiocese of St. Louis
hold furniture, and the eves of the young couple were none the less
delighted with it, for being pure of veneer or varnish, of which their
rural surroundings gave them no knowledge whatsoever. Uncle Sam
had given them a homestead of three hundred and twenty acres, at
twelve and a half cents an acre. There was no reason in the world
why they should not be happy. Moreover the young wife had been
taught by her mother, to knit, spin, weave and sew. The young hus-
band had been taught by his father to tend sheep and cattle, and
to cultivate cotton and corn. The education of husband and wife could
be depended upon to procure them a living. The plow cultivated plots
and furrows in the field. The wheel and loom wrought fabrics at
home. There was no need of the merchant's ship, bringing goods from
afar. Xo need of town fashions, or of store clothes. Willing hands
and humble hearts made the one room log cabin a sacred place and a
happy home."14
The manner of these people showed curiosity more than prejudice.
Some of them told Father Hogan that their forefathers in North Caro-
lina and Tennessee had been Irish Catholics who had been brought there
in earlv days, and left without the means of practicing their religion,
and so* had fallen in with the prevailing churches of their surround-
ings. A number of these Catholics in spirit were won over to the Mother
Church by the zealous missionary. This aroused the displeasure of
the Protestant preachers. One of their fanatical adherents made an
attack on the life of Father Hogan, but he was saved from direct harm
by the interposition of Judge Hutchinson.15
The Catholic colony was hardly under way, when the cry of dis-
tress from the North reached Father Hogan 's ear: "We have not heard
mass nor received the sacraments since you left us, many have died with-
out the last sacraments, there are many children unbaptized, and
many sick people need to be prepared for death. The good Father
told them to call on Father Scanlon at St. Joseph or Father Murphy
at Hannibal to attend them in their spiritual needs. To Archbishop
Kenrick he appealed once more for a priest in Chillicothe, but in vain.
Indeed two Lazarists were sent a little later from Cape Girardeau or
the Barrens, but they could not stay long at any place they visited.
Complaints came in again, and a new difficulty at Chillicothe called for
immediate solution. The church was in debt, the people of the parish
declined to pay it, since they saw that they were abandoned. The cred-
itors entered suit. To save the church, and to reanimate |he people of
Chillicothe, Father Hogan rode home, and was received with joy. This
happened during the last day of October 1859. The church-collection
14 Hogan, pp. 61 and 62.
15 Hogan, pp. 62-68.
Father John Hogan and North Central Missouri 57
turned out well, the debt was paid and all seemed happy and pros-
perous once more.1G
During Father Hogan 's absence in the South a number of new
Catholic settlers had come into the country round about Chillicothe.
After a brief stay with his good people in the North, the claims of the
South again obtruded themselves upon his mind. Both places were
equally clamorous, and yet only one could be gratified at a time.
The church in North Missouri seemed ripe for a great harvest. So
northward once more went the journey. The last day of December
1859 found the restless bird of passage in Chillicothe, meditating much
work to do the next few years.
By 1860 the railroads had opened the country to an evergrowing
flood of immigration. Cities and towns sprang up by the hundreds,
farmstead joined farmstead for miles in all direction. The number of
Catholics increased in due proportion : Father Hogan selected four prin-
cipal places, at each of which he promised to hold services once a month,
and about a dozen of less important places where he would say mass
once in three months. Father Hogan placed a missionary time-table
in every family he could reach, showing where the priest could be
found on any particular day, if a sick-call should require his presence.
For several years, during which this order was in force, the mission-
ary's travels amounted to about 10,000 miles a year. The cost of this
would have been about $400, if the Railroad Companies had not
granted free transportation to the missionary.
On May 17th, 1860, the Feast of the Ascension of Our Lord, the
Catholics of Chillicothe were gladdened by the coming of Bishop James
Michael O 'Gorman, Vicar-Apostolic of Nebraska, who dedicated the
church. Father Thomas Scanlon of St. Joseph's, and Father James
Murphy of Hannibal honored the occasion by their presence. The
church was named St. Joseph's. The missions that had sprung up re-
cently were Bancroft in Davies County Bethany, sixteen miles north-
west from Bancroft, where a few Catholic families lived that had al-
most lost the Faith, then Eagleville, still farther north, where indif-
ference held sway among the few Catholics it contained. In a south-
eastern direction there was Hickory Branch, or the watershed of the
Grand and Chariton Rivers, where a truly Catholic family of Germans
rejoiced to see a priest once more. Brookfield was visited by Father
Hogan for the first time on December 20th, 1859. Mass was said there
once a month at the home of James Tooey, or at that of Michael Mc-
Gowan. Macon City was also one of the principal missions at this
time. Brookfield built a church in 1860, Macon City soon afterwards.
During the war the Macon City church was often occupied by sol-
diers and in 1864 almost demolished. The other principal stations of
16 Hogan, pp. 69 and 70.
58 History of the Archdiocese of St. Louis
Father Hogan's were Mexico in Audrian Co. and Cameron on the con-
fines of De Kalb and Clinton. The war's devastation in North Missouri
was very great, indeed, but not comparable with those to the South.
Ripley County suffered more than any other part of the State. Mur-
der and rapine were the order of the day. All that could get away
fled. Father Hogan's colony was destroyed, the settlers dispersed,
the whole country was a howling wilderness once more.
In the northern part of Missouri railroad wrecks were extremely
common, sometimes as a direct result of battle, sometime owing to neg-
ligence, or malice. Father Hogan passed through twenty-one such
wrecks of more or less destructiveness. Death seemed very near to him
in those days that so severely tried the courage of men.17
Amid these battles and alarms of battle Father Hogan, as a man
of peace, started a school in the town of Chillicothe, the more advanced
pupils teaching the little ones, and they themselves receiving instruc-
tions in the higher studies by the Principal, Father Hogan. Of course
such a man of principle and eminent courage refused to take the so-
called test-oath, that had been imposed by the Drake Constitution,
and also refused to abstain from the performance of his duty as a
Catholic priest. Father Hogan, like many another priest, was ar-
rested, arraigned and finally discharged, when Archbishop Kenrick
won his case against the test-oath in the Supreme Court of the United
States. It was a matter of special satisfaction to Father Hogan that
his people at Brookfield at a public meeting, condemned "the arrest
of Rev. John Hogan as an act of unmitigated tyranny, alike revolting
to our feelings and provoking to our passions.' '
The last church built in 1865 by Father Hogan as the missionary
of North Missouri was that of St. Bridget, at a place called Peabody,
on the line of the Hannibal and St. Joseph Railroad. The congregation
was composed of pious, honest and virtuous people, mostly Irish.
Through the carelessness of some travellers incamped near by, the
church was burnt : The fire they had kept burning all night was, after
their departure, scattered and blown against the side of the building.
It was soon ablaze, and burned to the ground. On December 8th, Arch-
bishop Kanrick administered confirmation at. Brookfield, and on the
following day at Chillicothe.
Bishop Kenrick 's visit to North Missouri was a farewell call: for
soon after March 3rd, 1868 the Holy Father erected the diocese of St.
Joseph and appointed Father John Hogan its first Bishop. His new
diocese included all the Counties of the State between the Missouri and
the Chariton Rivers, with two parishes in the episcopal city of St. Joseph
and one each in Chillicothe, Liberty, Weston and Conception.
17 Hogan, pp. 94-96.
Chapter 9
ST. JOSEPH AND THE PLATTE PURCHASE
About seventy-six miles northwest of Kansas City, on the left
bank of the Missouri River, stands on a beautiful eminence the City
of St. Joseph, now an episcopal see, and a fine commercial center, but
a hundred years ago a line of thickly wooded bluffs with a trader's hut
and a landing place for voyagers and Indians. The lonely trader is
Joseph Robidoux, the third of that name in a direct line. In 1830, six
years before Congress authorized the purchases of the triangle of land
that is now comprised in the six counties Platte, Buchanan, Andrew,
Holt, Nodaway and Atchison, Joseph Robidoux acquired all the land
on which the City of St. Joseph was to rise. Joseph Robidoux had his
land platted for a town; lots were sold to all comers; the town grew
into a city and in 1864 had a population of 20,000 souls. The Jesuit
Fathers from the Kickapoo mission were the first priests to administer
the sacraments to the widely scattered Catholics of this part of the
Indian frontier, and to evangelize the roving bands of Iowa, Sauk
and Fox Indians, that then claimed its ownership.1 The Potawatomi
Indians, for a time, encamped here on a spot opposite to Fort Leaven-
worth. Father Quickenborne found a number of Catholics among them.
Later on they took possession of their reservation near Council Bluffs.
It was mainly through the efforts of Senator Benton that the Platte
Purchase became an accomplished fact in 1836. As the soil was excellent,
game abundant, and timber plentiful, immigration at once poured in.
Two years after the conclusion of the Treaty with the interested Indian,
Platte County alone contained 4,500 white settlers.
As for the town of St. Joseph, religious ministrations can be said
to have begun with the visit in May 1838 of Father Peter De Smet,
who was then on his way under Father Verreydt to open the Mission
of Council Bluffs. "We stopped for two hours at the Black-Snake
Hills," wrote the renowned missionary. "There I had a long talk with
Joseph Robidoux, who keeps a store and runs his Father's fine farm.
He showed me a great deal of affection and kindness, and expressed
a wish to build a little chapel there, if his father can manage to get
some French families to come and settle near them. The place is one
of the finest on the Missouri for the erection of a city."2
i History of Buchanan County and St. Joseph, 1898.
2 Chittenden and Richardson, Father De Smet, vol. I, p. 151.
(59)
60 History of the Archdiocese of St. Louis
It is Father Anthony Eysvogels' name, sometimes abbreviated to
Vogel, that occurs most frequently in the early Church records con-
cerning Buchanan County.
But Fathers Christian Hoecken and Felix Verreydt, his companions
at the Kickapoo Mission, were also active in the "Platte Purchase."
In Maich 1841, Father Eysvogels was at Weston, Platte County. In
a missionary trip which lasted from July 8th, 1842, to November 20th,
he administered twenty-two Baptisms in Clay County, at English Grove
in Holt County, at the Black Snake Hills (Robidoux's Landing) at the
Third Ford of the Platte, at Kickapoo Village in Platte County, and on
Fishwing River in Ray. Father Hoecken 's Baptisms were all recorded
as having been performed in the Platte Purchase. It would seem, accord-
ing to Catholic Almanac for 1845, that Father Eysvogels was in
charge of a mission at St. Joseph, with Westport, Weston and Inde-
pendence as stations visited by him: but it is not probable that he
resided there at any time, or built a church at the place. The first
resident priest and builder of the first church at St. Joseph was the
Rev. Thomas Scanlon,3 a member of the diocesan clergy, who entered the
Seminary at St. Louis in 1843 and was ordained on September 21st,
1845, to be sent at once to the mission of St. Joseph, October 25th, 1845.
An authentic account of the origin of the church at St. Joseph was
left on record by Canon O'Hanlon, who was living there at the time
of its erection.
"Among the most enterprising and intelligent traders in that
town, Mr. John Corby, an Irish Catholic and a native of Limerick,
had started a successful business house, well-stocked with general mer-
chandise and having large stores for country produce provided for
export and import goods. He was then unmarried, and he proposed
to maintain a resident priest in his house, until a Catholic Church was
built, and a parochial dwelling could be provided.4 Mr. Robidoux was
willing to grant an eligible site, and accordingly, application having
been made to the Bishop of St. Louis, the Reverend Thomas Scanlon,
a native of Tipperary, was elected to open a mission and there to
reside. A small but handsome church was soon commenced and the
work of building was proceeding very rapidly, while a temporary place
of worship was provided in the town."5
3 On December 28, 1850, Father Christian Hoeken writes from the Territory of
the Platte, "that he reached St. Joseph at the foot of the Black-Snake Hills,
and borrowed an Indian pony from Father Scanlon, and left his own in care of
the kind priest. ' ' History of North-West Missouri, vol. I.
4 The so-called Corby Chapel, dedicated to St. John the Baptist, contains
the tomb of John Corby. It is a beautiful structure of stone. It is not used for
public service. The Fathers and Brothers of the Holy Crown have charge of it.
5 O'Hanlon 's "Life and Scenery in Missouri," p. 106.
St. Joseph and the Platte Purchase 61
The location of the church, which was dedicated by Bishop Kenrick,
June 17th, 1847, was at the corner of Fifth and Felix Street6
Father De Smet was a visitor in St. Joseph, while Father Scanlon's
church was in process of erection. "Eastward and at the foot of the
Black Snake Hills stands the town of St. Joseph. We reached there
on the 23rd of November 1846, and paid a visit to the respectable curate,
Rev. Mr. Scanlon. In 1842 St. Joseph did not exist; there was only
a single family there. Today there are 350 houses, 2 churches, a city
hall and a jail; it is in the most prosperous condition. Its population
is composed of Americans, French Creoles, Irish and Germans."7
The city of St. Joseph was, at the time of Father Scanlon's coming
the fartherest western outpost of civilization, still savoring of savage
life, yet striving after the ideals of security, justice and power. Business
was brisk. The farmers came in from the newly claimed homesteads
to exchange the product of their lands for the various necessaries and
comforts of life, to which they had been long accustomed. The red
children of prairie crossed the river in their canoes to exchange skins
and game for blankets, powder and shot. As money was scarce, trade
was largely carried on by accommodation in kind. Toward evening
came a lull in business, when suddenly the spirit of myrth and jollity
would flare up in the young clerks and shopmen, and lead to boisterous,
though more or less innocent scenes. Among the Indian visitors were
the noted Iowa war-chiefs Massourent and White Cloud, great warriors
in the day, but now only a shadow of their former selves.8 The city was
proud of its St. Joseph Gazette. Father Scanlon's congregation
was small, but the individuals composing it, were of good social standing,
very respectable and moral, and also highly esteemed by the non-catholic
portion of the inhabitants. The services were frequently attended
by Protestants, who came to hear a plain but instructive sermon. Father
Scanlon was respected and loved by all. A goodly number of converts
to the Faith stand to his credit.9
The town of Weston in Platte County and the English Grove
Settlement, where the Jesuits had built a little chapel, were at first
under the care of the pastor of St. Joseph. In both places the Catholics
were of English, Irish and German origin.
Many blood-curdling stories were told by the firesides of these
pioneers, about the dangers and hardships encountered by them in
6 Chancery Records.
7 Chittenden and Richardson, Father De Smet, IT, p. 612. Canon O'Hanlon
alludes to this visit of the great missionary, p. 126.
8 Life and Scenery, pp. 109 and 110.
9 Life and Scenery, p. 124.
62 History of the Archdiocese of St. Louis
subduing the wilderness, and its still wilder claimants. Lawlessness
and rapine were not all on the side of the Indians; horse thieves made
a business of crime. Lynch law was often resorted to by the infuriated
settlers. But with the rapid increase of population stern justice was
taken in hand by the regularly constituted authorities. When in the
later forties the Hannibal and St. Joseph railroad penetrated the wil-
derness that separated, like a blunted wedge, the east from the west,
St. Joseph and the surrounding territory began to bloom like an earthly
paradise.
It has already been recorded that the German Catholics in St. Joseph
had received the promise of a church of their own, but that two attempts
of Father Francis Ruesse from his parish of Deepwater, the first in
1856, the second in 1860. to carry out the plan, failed through the
stubbornness of the people and the lack of prudence and patience in
their spiritual leader.
As Archbishop Kenrick wrote to Father Henry Van der Sanden
in his letter appointing him to the vacancy "Rev. Ruesse built the
Church, till the roof was put on, and then left." The future Chancellor's
appointment to the German Church in St. Joseph was, "as he himself
naively observes, superseded, as Rev. Van der Sanden was too necessary
in Jefferson City."10
Father E. A. Schindel was sent in his place to organize the German
parish started by Father Francis Ruesse, and was succeeded after an
interval of about five years by Father George Hartmann, the former
assistant priest at SS. Peter and Paul's Church in St. Louis. The church
begun by Father Ruesse was now completed and dedicated under the
invocation of the Immaculate Conception.11
Father Hartmann was succeeded in April 1865 by Father Chris-
topher Linnenkamp.12
This excellent priest received ordination on March 19th, 1864, and
his first appointment was that of assistant to Father Francis Goller of
SS. Peter and Paul's Church in St. Louis. The Parish of Weston at
that time numbered fifty German families who were reported to Arch-
bishop Kenrick as trouble-makers of the worst kind. One of their
former priests had introduced himself to them by saying: "Everywhere
there is order. In heaven God rules, in hell the devil, and in Weston
I, your pastor," which announcement seems to have cowed the "Kick-
ers;" for Father Linnenkamp succeeded in establishing a parochial
school, which, within two years, was attended by one hundred children.
On the erection of the diocese of St. Joseph Bishop Hogan appointed
10 Chancery Records of St. Louis.
ii Chancery Records.
12 Holweck, F. G., "Pastoral-Blatt," vol. 57. Xo. 3.
St. Joseph and the Platte Purchase 63
Father Linnenkamp his Vicar-General, and pastor of the German
Parish in the episcopal city,.
From Weston, the original parish of Platte County, Father Lin-
nenkamp visited the mission at Platte City, East Leavenworth and
Easton. At Plattsburg he built the first church.
The Congregation at Liberty, Clay County, for a time an outmission
of Father Donnelly's, built a brick-church in 1847 at a cost of $2700.
It was consecrated by Archbishop Kenrick in 1848 under the title of
St. James ; the succession of priests at Liberty was : Bernard Donnelly,
Patrick Ward, 1847-1849 and James Murphy.
Father Ward and Murphy also attended the Congregation of
Carrolton until the year 1869, when it received its first pastor in the
person of Father Richard Nagel.
Father James Power, the founder of the Church in Nodaway
County, was born in 1815 in County Waterford, Ireland and, coming
to Philadelphia in 1845, was in the same year ordained to the priest-
hood. In 1856 he organized a Catholic Colonization Society under the
name " Felix, O'Reilly and Company." Father Power was the moving
spirit of the undertaking. In the Fall of 1856 he came with three
companions to Nodaway County and selected 20,000 acres of land.
When they came to Plattsbury to enter their land they found
the land-office closed. Felix and O'Reilly entered suit in the General
land office in Washington for the possession of the land which had
in the meantime been assigned to other claimants. After two years
litigation they won their case.
The colonists, about sixty in number, thereupon started from Phila-
delphia and arrived at St. Joseph in the middle of April. Only four-
teen proceeded to their destination, the others remained in the city of
St. Joseph. The names of these Catholic pioneers proclaim their Irish
nativity. In five wagons drawn by oxen they conveyed all their belong-
ings. On the fourth day of their journey through brush and mireland,
they arrived at what was to be their home. The town of Maryville was
about fifteen miles distant. An American farmer offered them the use
of a house which he was then building. After finding their land, they
built a small community house : and three smaller houses. Then began
the work of clearing their land.13
In June of the same year Father Power paid a visit to the struggling
colony. He found his people thoroughly discouraged.
The colony became known as Irish Settlement. But Father Power
suggested the name of Conception. The improvised names, Irish
Settlement, Bradyville, McCloskeyville, gradually fell out of use.
13 Die Benedictiner in Conception, Mo. 1885, pp. 24 ss.
6i History of the Archdiocese of St. Louis
On St. Coluruba's clay, June 9th, 1860, Father Power dedicated the
chapel in the Community house under the invocation of St. Columba.
From that clay on he came frequently from St. Joseph's to say mass
for the colonists; and then made his home with them as their resident
pastor. Father Power was anxious to get some religious Order to take
charge of the colony and parishes.
In 1860 he prevailed upon the Archbishop of St. Louis to offer the
place to the Trappists of Ireland. The offer was declined. Then the
Civil War rendered all efforts in this line hopeless. During the year
1861 to 1866 Father Powers labored in Illinois and other adjoining
states, but visited his colony at least twice in the year. On returning
to his parish of St. Columba in 1865 he opened a parochial school. In
the same year Father Power made another effort to place his colony
in care of a religious Order, this time the Benedictines. The Abbot
of St. Vincent 's accepted the offer ; but Archbishop Kenrick refused his
consent. A third Order was tried, the Fathers of the Precious Blood
in Ohio : but nothing came of the move.
Father Power seemed fated to stay at the place he had founded.
He now built a small church and blessed it on the Feast of the
Immaculate Conception, but under the invocation of St. Columba.14
At the Second Plenary Council of Baltimore all the Missouri
territory between the Missouri and the Chariton Rivers was erected into
a separate diocese with the city of St. Joseph as the episcopal See, and
John Joseph Hogan as its first Bishop. Father Power's desire was
now fulfilled : the colony and parish of St. Columba in Conception was
offered to the Benedictines and they accepted the charge. The first
Fathers, destined to found the great Abbey of Conception were P. P.
Adelhelm, Fintan and Frowin. Father Power retired from active
service in the ministry leaving his missionary stations also in charge
of the Benedictines. The diocese of St. Joseph, in the year of its
erection, numbered only seven parishes with resident pastors. The
city of St. Joseph had two parishes:
The Cathedral of St. Joseph with Fathers James Doherty and
Eugene Kenny, and The parish of the Immaculate Conception, for the
German Catholics under Father George Hartmann.
Easton, Buchannan County was largely composed of Germans.
The church was not dedicated; Father A. J. Abel was its pastor.
The town of Conception had the Church of St. Columba under
Father James Power.
14 "Die Benediktiner in Conception, Mo.," p. 29.
St. Joseph and the Platte Purchase 65
Liberty in Clay County, with Father James Leclwith.
Cameron in Clinton County, with Father Richard Nagel.
Weston, in Platte County, with Father Linnenkamp had churches
that were as yet nameless.
But Chillicothe in Livingston County had a resident pastor, Father
Robert S. Tucker and a church dedicated to St. Columba.
Plattsburg having a German congregation was attended from
Easton.
Brunswick in Chariton County and Richmond in Ray were attended
from Carrolton, whilst Brookfield and Buckley in Linn, were attended
from Chillicothe.
Vol. II— 3
Chapter 10
THE VINCENTIANS AND THEIR SUCCESSORS IN PERRY AND
STE. GENEVIEVE COUNTIES
Whilst this consolidation of the Church in the Northern portion
of Missouri was carried on by secular priests; the parishes of the
southeastern portion also were gradually passing from the care of
the Vincentian Fathers into the hands of the diocesan clergy. The
enforcement of the rule of the Congregation of the Mission, that the
Fathers must not be withdrawn from community life, brought about
this change. There was no longer any great necessity of leaving single
members all alone in an exposed out of the way place, where many of
the rules could not be observed. The fact that it had been done for a
long time, could be justified only on the plea of urgent necessity : But
as a new auxiliary force of secular priests had grown up, the necessity
was no longer pressing. Bishop Rosati was at first greatly troubled:
1 ' Father Xozo," he wrote to Bishop Anthony Blanc of New Orleans,
"has taken away Doutreluigne from Cahokia and Dahmen from Ste.
Genevieve, and he wants no less than three priests of the Congregation
to live together. Therefore, he has three priests in Old Mines, whilst
other parishes are without priests. All this kills me."1
The Superior of the Lazarists was, of course, more interested m
the good of his Congregation, whilst the Bishop had in view, above
all things, the necessities of the Congregations in his diocese.
There were four missionary centers under Vincentian rule; St.
Vincent's Parish in St. Louis, St. Mary's of the Barrens, Cape Girardeau,
Ste. Genevieve, and Old Mines. The St. Louis center had no outmissions:
but for a time the diocesan Seminary was conducted near St. Vincent's
Church, to be discontinued in favor of the Seminary of Carondelet in
charge of secular priests.
St. Mary's of the Barrens was the mother house of the Congregation
in America. Here stood the Seminary, the College, and the parish-church
of St. Mary's.
The highest office in a Province of the1 Congregation of the Mission
is that of Visitor. The American Lazarist Province was erected in
1835 with Father John Timon as Visitor. When he, in 1848, became
Bishop of Buffalo, he was succeeded in the office of Visitor by Reverend
Mariano Mailer, first Lazarist Superior of St. Charles Seminary in
i Bishop Eosati's Letter-Book, Archives of St. Louis Archdiocese.
(66)
The Vincentians in Perry and Ste. Genevieve Counties 67
Philadelphia. To Father Mailer succeeded Very Reverend Anthony
Penco, who had come with Father Mailer to Philadelphia. When Father
Penco was called to Europe in 1855, Father Masnou was appointed
Pro-Visitor. He was also called to Europe and made Visitor of the
Lazarist Province in Spain, his native country. Reverend Stephen
Ryan, afterwards Bishop of Buffalo, became in 1857 the next Visitor.
He had succeeded Father Masnou as President of St. Vincent's College
at the Cape. After Father Ryan came Reverend John Hayden. Father
Hayden died in November 1872 and had as his successors Reverend
James Rolando and Reverend Thomas J. Smith. Father Rolando died
in November 1833.
In the spring of 1867 the mother house was removed from St. Louis
to Germantown to the extensive and beautiful grounds secured by the
Rev. Denis Leyden, then pastor of St. Vincent's church, and successor
as such of Bishop Domenec, with the good will and kind encouragement
of Archbishop Wood.
When the province wTas divided in 1888 the eastern portion was
placed in charge of Father James McGill, a veteran missionary of
varied experience in many fields. Father McGill had been superior
at Cape Girardeau, Mo., Los Angeles, Cal., St. Louis and Germantown.
Pa. and had everywhere endeared himself to all by his unfailing
charity.2
The Diocesan Seminary and the College having been removed,
the one to St. Louis and the other to Cape Girardeau, and the mother
house itself having been transferred to far away Pennsylvania, there
remained but little more of the ancient glories of the Barrens than the
church of St. Mary's and the parishes established by the Vincentian
Fathers in Perry County, Bois Brule Bottom and Brazeau Settlement.
These churches were attended in 1840 from the Barrens, by Fathers
Timon, Paquin, Domenec, and Burke. In 1842 the number of outmissions
had increased by two : Baily 's Landing and New Tennessee. Rev. Hector
Figari and his assistants at the College attended these places. In 1843
Apple Creek also fell to the care of the Lazarists of the Barrens.
In 1845 Father Thaddeus Amat, the President of St. Mary's Pre-
paratory Seminary, was now at the head of the missionary band for
Perry County.3
The Mission of Apple Creek was the first one to be severed from
the Vincention circuit in Perry County, and established into a parish
under secular priests. A brief account of the antecedents of the place
is here given according to the researches of Msgr. Holweck :
2 Tercentenary of Vincentian Foundation, January 25, 1917, in "Church
Progress,' ' April 1925.
3 Chancery Records.
68 History of the Archdiocese of St. Louis
"At Apple Creek Joseph Sclmorbush, a colonist from Baclen,
Germany, under the supervision of Father Odin, C. M., had built a
small log chapel in 1S2S.4
The original settlers on Apple Creek, like those of the Barrens,
were English speaking Americans from Kentucky, but after 1820, under
the leadership of Sclmorbush, some families arrived from Baden who
drew others after them; consequently, the German element in the
parish became quite strong. As most of these immigrants were un-
familiar with English, Father Loisel, the French-Canadian Creole, to
help these poor abandoned Catholics, undertook the study of German,
and he learned enough of it to preach a simple sermon in their native
language.
In Februarv 1833, Father Loisel began to erect a stone church
at Apple Creel^ and Bishop Rosati, March 7th, gave him permission
to lav the cornerstone ; the church was 30 by 40 feet and had a large
sacristy which was to serve as residence to the priest on his weekly
visits.5
The church was blessed by the Bishop November 30, 1834; Father
Timon, C. M.5 preached in English, Father Loisel in German. But
Father Loisel, at the death of Father Condamine on August 8th, 1836,
was promoted to the old and venerable parish of Cahokia, Apple
Creek continued to be attended from the Seminary as it had been
by Father Loisel. Neither of the Reverend gentlemen, however, were
On August 1st, 1847 the Church of St. Joseph, Apple Creek.
received its first resident pastor in the person of the Reverend Ursus
Joseph Meister. Father Meister was native of Canton Solothurn,
Switzerland. He came to America at the invitation of Vicar-General
Melcher in 1847. He was fifty-three years of age. and had served in
the sacred ministry for a number of years, in his native land. On his
arrival in St. Louis he was sent to Apple Creek. Msgr. Hohveck has
given a good character sketch of this picturesque figure of our early
days Father Meister must have been doing some building at Apple
Creek, for his account-books are full of notices in quaint curious
English, concerning the clap-boards his parishioners did or did not
bring him. The venerable missionary did not stay very long m Apple
Creek He departed for St. Louis in October 1848. and in the Spring
of the following year he was appointed to succeed Father James Murphy
at St. Peter's Church. Jefferson City.0
4 Statistics written by Father Wiseman, 1833, Archives.
5 Cf. Hohveck, F. G., "St. Louis Catholic. Historical Review," vol. I, pp. 103-
1"-.
6 Cf. Hohveck. F. G., ' ' Pastoral-Blatt, " vol. 51, No. 11.
The Vincentians in Perry and Ste. Genevieve Counties 69
During the vacancy between Father Meister's departure and the
coming of Father Francis Trojan in 1850 Apple Creek was attended
from the Barrens. Father Trojan in 1856 became pastor of the Bo-
hemian church of St. John Nepomuc in St. Louis. He was succeeded
at Apple Creek by Rev. Joseph Becker.
In the Report of 1851 the outmissions of the Lazarists in Perry
County are given as follows: Mattingly's, Reiney's, Mannings, and
Vysfel's Settlements, St. Mary's Landing and Bois Brule Bottom.
Since the early days of the Spanish regime the parish of St.
Genevieve exerted its missionary efforts within a wide semicircle, north
and west and south.
Fathers Meurin and Gibault visited the congregations at St. Louis
and on the Missouri River. Father Maxwell did the same service to
Xew Bourbon, St. Michael and his proposed colony in Reynold's County.
Father Henry Pratte built the first churches at Old Mines and St.
Michael. During Father Dahmen's incumbency Ste. Genevieve sup-
plied three outlying missions: 1) Little Canada with its chapel of St.
Anne's; 2) the Establishment, and 3) Reviere aux Vases, the two latter
congregations were as yet without churches, but had services once a
month in some private residence. The church at the Establishment
received the title of St. Philomena; the Church of Reviere aux Vases
that of SS. Philip and James.
In 1837 the log-chapel built by Father Pratte at St. Michael's was
removed by Father Cellini to a four acre lot adjoining the village of
Fredericktown. It was, as we have already shown, in this quiet parish
of about three hundred souls, French Creoles and Germans for the
most part, that Father Francis Cellini, after leaving the Congregation
of the Mission, held spiritual sway as a member of the diocesan Clergy
of St. Louis.
In 1840 Father F. X. Dahmen and H. Gandolfo, both of the
Congregation of the Mission preached to the French, English and
German Catholics of Ste. Genevieve in their respective languages. They
also attended the German settlements of Reviere aux Vases, and the
Establishment, now Zell. In 1842 Father Dahmen was withdrawn to the
Barrens and Father Brands, C. M. sent to Ste. Genevieve as Assistant
to Father Gandolfo. The Fathers have now Little Canada on their
list of outmissions. In 1845 Father Nicholas Stehle, C. M. succeeds
Father Brands. In 1846 there are four Vincentians at Ste. Genevieve,
in 1848 only two, Fathers Gandolfo and Francis Barbier, reside there,
whilst the secular priests, John Anselm, is stationed at Little Canada,
with the Establishment and Valle's Mines as outmissions, and Father
F. X. Weiss has charge of German Settlement now known as Zell. In
1850, Rev. August Saunier succeeds Father Anselm at Little Canada, and
70 History of the Archdiocese of St. Louis
Father John Mary Ireneus Saint Cyr, the founder of the
church in Chicago, succeeds the Yincentian Gandolfo in the parish of
Ste. Genevieve. He has for his assistant the Reverend S. Grugan.7
Father Francis X. Weiss, the first pastor of St. Joseph's church,
at Zell, was born at Schlettstadt, Alsace, on July 27th, 1821. Having
joined Vicar General Melcher's first band of missionaries in 1847, he
came to St. Louis and was raised to the sacerdotal dignity by the
missionary Bishop John Barron, on April 29th, 1848. In that very
year Father Angelo Hyppolite Gandolfo. then pastor of Ste. Genevieve,
had built a little stone church in honor of St. Joseph at the German
Settlement, as the place was then called. Father Weiss was appointed
pastor of the new parish. He immediately started to build a parish
residence, also of stone. When the civil war began, Father Weiss
returned to his native land. He was succeeded at the Establishment
by Father Theodore Stein, January 1st, 1862.
On his return from Europe Father Weiss received the appointment
to Reviere aux Vases, where Father Gandolfo, as early as June 1842,
had blessed a chapel dedicated to St. Anthony. This chapel stood on
the bank of the river, at the foot of the hill on which the Church now
stands. In December 1849 a tract of land was bought for the Parish.
After this no mention is made of the place until 1863 when Father
Weiss enters upon the care of the Congregation. He built the stone
church in 1863.8
The pastorship of Father Saint Cyr in Ste. Genevieve lasted from
October 17th. 1849 until April 1st, 1862. It was a rather uneventful
period in the history of the ancient church. "Father Saint Cyr," as
Father William Walsh tells us in his sketch on the Life of Archbishop
Kenrick "seemed fitted rather for the cloister of religion than for the
field of the missionary priest. He was almost totally blind for several
years before his death. This must have been a great affliction to him,
as we never knew a greater reader. He never did very much in the
way of building churches and schools, but he labored very zealously
in the ministry. His life was a constant example and a constant ser-
mon."9
But one great thing he certainly did for the parish: he brought
the Sisters of St. Joseph to Ste. Genevieve. In the very year that saw
the consecration of the church of Father Dahmen by Bishop Rosati,
witnessed the advent of the Sisters of Loretto. These spiritual daughters
of Father Xerinckx founded a Convent and School for young ladies,
which continued its course of usefulness under varying fortunes. Mother
Genevieve, Historical Sketch of the Town and Parish in "Church
v Chancery Kecords
s Ste
Progress," November, 1910
9 L. Cit., p.
The Vincentians in Perry and Ste. Genevieve Counties 71
Odile, Sister Catherine, Sister Teresa Augusta were the Superiors.
This Academy was still in operation, though already on the decline,
when Father Saint Cyr assumed charge of the parish; In 1858 they
sold Convent and academy to the Sisters of St. Joseph of Carondelet.
The Catholic Directory of 1859 brings the announcement of "The Con-
vent and Academy of the Sisters of St. Joseph, Ste. Genevieve, which
formerly belonged to the Sisters of Loretto, but which has been recently
bought by the Sisters of Carondelet." Mother Gonzaga is given as
Superior over nine Sisters.
In regard to the advent of this new teaching body in the quaint
old town, we quote the beautiful description from Sister Mary Lucida
Savage Account:
"In response to this request (of Father Saint Cyr) Sisters Gon-
zaga Grand, Bridget Burke, Theodore McCormack, Clemence Motschman,
Dorothea Rufine and Dosithea Grand left Carondelet, August 28th,
and reached Ste. Genevieve by boat the same day. From the landing
at the foot of the village Main street, they looked upon an attractive
rural scene. Grouped about the old stone church as a center, the low
white houses with gabled roofs, broad verandas, and outside chimneys
built from the ground. The gardens were bright with late summer
flowers, and elm and pecan trees shaded the graveled roads. Opposite
the church, in a cultivated plot of several acres, was the convent, a
large frame building; and nearby stood the quaint dwelling of Felix
Valle, son of Don Francois Valle, last Spanish commandant of Sainte
Genevieve. Felix Yalle and his estimable wife were generous bene-
factors of the new academy, which, under the patronage of St. Francis
de Sales, drew boarders from the surrounding towns and day pupils
from the oldest families in the state.
The Superior, Sister Gonzaga, one of the four Sisters who had come
from France in 1854, was an accomplished woman of striking personality
and dignified bearing. An habitual reserve gave her the appearance of
sternness; but in reality covered a great sweetness and gentleness of
character, as well as a delightful sense of humor that relieved of
awkwardness many an otherwise embarrassing situation. She quickly
endeared herself to the kindly villagers, and pupils and parents were
her devoted friends. Her regime was short, however; she returned
to Carondelet in 1860, though not before the academy was well launch-
ed on its long and prosperous career."10
io Savage, Sister M. Lucida, " The Congregation of St. Joseph," pp. 115 and
116, Archives of Ste. Genevieve Parish. Father Saint Cyr's death occurred shortly
before the fiftieth anniversary of his ordination. This was what he had wished, to
die before the exercises of a golden jubilee celebration could bring him undesired
notice. "I want to go to heaven," were his last words. Sr. Mary Lucida Savage,
op. cit., p. 170.
72 History of the Archdiocese of St. Louis
The Catholic Directory of 1881 mentions among the "Religious
Institutions" the Convent and Academy of St. Francis de Sales, by the
Sisters of St. Joseph at St. Genevieve, and among the Parochial Schools:
"St. Genevieve, one secular teacher, Pupils 40 ; four Sisters of St. Joseph,
Pupils 218." This arrangement was in force since June 1874, as the
following document would show :
"A Writ by which the Sisterhood of St. Joseph of Carondelet is
engaged to keep in perpetuity a free parochial school for girls and boys
in the Catholic Congregation of Ste. Genevieve, City and County of
Ste. Genevieve, State of Missouri.
The first of June in the year of our Lord one thousand eight
hundred and seventy-four, the Sisters of St. Joseph of Carondelet in
the county of St. Louis, State of Missouri, in consideration of the
sum of seven thousand and five hundred dollars, paid to that purpose
by Felix Valle, Esq., for the benefit of St, Francis de Sales Academy
of Ste. Genevieve, promise to furnish annually for all coming years three
able teachers for the Catholic Congregation worshipping in the church
dedicated to Ste. Genevieve in the city and county of Ste. Genevieve,
State of Missouri, to wit. : Two Sisters for the girls' parochial school and
one sister for the boys under twelve years of age. The Sisters of the
aforesaid Academy taking charge of the little repairs of the school-
house of the girls and furnishing the fuel and other necessaries for the
same in consideration of the sum of twenty-five cents to be paid monthly
by each pupil except those who may be exempted by the Pastor of the
church and the church furnishing everything necessary for the boys'
school.
"In faith whereof we have set our signature to this document.
But now we must return from our digression to the fortunes of
St Genevieve parish in 1862. Father Saint-Cyr, who was then in his
sixtieth year, requested of his Bishop the favor to be relieved of the
burden of his parish, and the Bishop granted the request, and appointed
the Rev. Philip Lawrence Hendrickx as his successor. Father Hendnckx
had served for six months as Father Saint-Cyr 's assistant. The saintly
old man left Ste. Genevieve for Carondelet, to enter upon his duties as
Chaplain to the Sisters of St. Joseph, at whose Convent of Nazareth
he died February 21st, 1883. Father Hendrickx remained pastor of
Ste Genevieve until 1865. It is said of him that he had no care for
the appearance of the church property, in fact, that he. left church and
rectory in a rather dilapidated condition. Though the fact of dilapida-
tion seems undeniable, the imputation of neglect does not seem al-
to-ether justified. At the very outset of his career as pastor of Ste.
11 Original in Archives of Ste. Genevieve Parish.
The Vincentians in Perry and Ste. Genevieve Counties 73
Genevieve, on Sunday, June 1st, 1862, Father Hendrickx called a parish-
meeting in the rectory of the church at which the Pastor explained the
present condition and the future requirements of the church, and im-
mediately withdrew from the deliberations. The Secretary then made
the following statement substantially derived from the books of the
church, viz., that the total income for the year ending on the 31st of
December last, was but $349.75 derived from the following sources, viz.
From rent of pews $305.25
From the annual tax of $1.00 per family 30.50
From the annual tax of .50 per family
for paying the sexton 14.00
Making together $349.75
And that the expenses of the church for the same period were as
follows :
Salary of the organist $100.00
Salary of the Sexton 25.00
Salary of the Organ-blower 7.50
$132.50
Leaving only the sum of $217.25 for the support of the priest, and
for supplying the other wants of the church, such as candles, wine for
the altar, altar-linens, the probable expenditure for which would amount
to 75 to 100 dollars per annum — leaving the totally inadequate sum
of $107.00 to $132.00 for the support of the priest and the expenses of
his housekeeping.
The rent of the pews at the present rates of rent
would, if all collected, amount to $409.50
But the amount actually collected was but 305.25
Showing a defict of 104.25
The vestry is in want of many articles among others,
A stole for preaching to cost about $15.00
A chasuble for every day masses 25.00
A chasuable for Holy Days 45.00
A Black chasuble for Funerals 20.00
$105.00
Then must also be had a horse for the use of the priest."
The meeting then adopted seven rules for the government of the
temporal affairs of the parish, some pertinent, other impertinent. We
74 History of the Archdiocese of St. Louis
can give only the snbstance of the lengthy document, but always in the
wording of the original.
"Rule 1. The rent of the pews in the church from and after the
first day of July next will be at the following rate, viz. The front pews
on each side of the middle aisle of the church, will pay the annual rent
of Ten Dollars each. The second pew twenty-five cents less than the
front one, and so on towards the door of the church, each pew paying
twenty-five cents less than the one immediately preceding it. The annual
rents *of the front pews on each of the side aisle will be eight and a
half dollars with a like diminution of twenty-five cents on each pew going
towards the church door.
"Rule 2. Concerns itself with the maimer and time of payments
and the penalties of default.
"Rule 3. In view of the annual tax of one dollar per family, and
of the Sexton's tax of fifty cents per family, both of. which have been
abolished, there should be levied on each member, white or colored, of
every family, over the age of seven years, the sum of fifteen cents,
every month, payable at the same time as the pew rents."
Now comes a matter, which was not in the power of the assembly
to decide, but which was taken in for good measure :
"Rule 4. The parish priest will be entitled to receive the follow-
ing fees,
1 For a funeral high mass or service, Five dollars and one dollar
additional for the organist; the candles for the altar being furnished
by the church.
2. For the burial of a grown person two dollars and of a child
under seven years of age one dollar.
3. For baptizing an infant or other person, no fixed fee will be
required, but the ancient custom of attesting the record of the baptism
and receiving voluntary contributions from the persons present, will be
restored.
4 For marrving a couple, the contributions will continue as here-
tofore to be voluntary, but it is expected that the groom will at least
pay for the recording the marriage certificate."12
It would seem that the appeal of Father Henrickx for better finan-
cial support met with but little more than the fine words of the parish
assembly and that the upkeep of the parish buildings suffered by neglect
as well as from the ravages of time. In any case, it remained to Father
Francis X. Weiss, whose appointment to Ste. Genevieve is dated March
5th 1865 to restore the old and build the new.
Book of Minutes of Ste. Genevieve Parish.
The Vincent ians in Perry and Ste. Genevieve Counties 75
In 1863 we find Father Weiss at Riviere aux Vases, building the
new stone church, and in 1865, on March 1st, when Father Weiss reach-
ed Ste. Genevieve he found the old stone church and an old rickety
house for the priest. In 1871 the Sisters of St. Joseph erected the
beautiful convent used partly for a residence and partly as an academy
and music parlor. In 1873 the fine stone mansion, until quite recently
the parochial residence, was erected, and up to the completion of the new
school house, the lower story was used as a school for the boys, and the
upper story as a pastoral residence.
Under the rectorship of the Rev. F. X. Weiss, the parish in-
creased rapidly in numbers, the country around Ste. Genevieve being
steadily settled by German farmers, until it became evident, that the
old church was far too small to accomodate the ever increasing number.
Either the parish had to be divided, or a new church had to be built.
It was unanimously decided to build a new church. Ground was
broken in 1875 and the corner stone laid on April 30, 1876, by Rev.
Charles Ziegler, pastor of St. Malachy's, St. Louis, and a native of
Ste. Genevieve, assisted by Reverend Clergy of the County, and a great
number of the faithful. In 1880 the new church was completed and
solemnly blessed by the Right Rev. P. J. Ryan, the coadjutor to St.
Louis. After the dedication the Rev. Chas. Ziegler sang the solemn
High Mass Coram Episcopo. There were seventeen priests present and
vast crowds from the surrounding parishes. The parish at this time had
over 400 Catholic families, 150 of which are German. There were also
about 30 colored Catholic families.13
In this connection we feel it our duty to insert a tribute of
praise to a few of the distinguished parishioners of Ste. Genevieve in
Father Weiss time; and first of Felix and Odile Valle, nee Pratte, a
noble pair, worthy of the heroic days of the Church.
Felix Valle, the great benefactor of the Catholic schools was the
youngest of the four sons of Jean Baptiste Valle, Sr., the last com-
mandant of the Post of Ste. Genevieve — and was born at Ste. Genevieve
on February 12th, 1800. He was educated at Bardstown, Ky., be-
came a member of the firm of Menard & Valle who controlled a large
Indian trade throughout Missouri and Arkansas and was largely inter-
ested in the mining enterprises of Missouri.
On January 7th, 1823, he married Odile Pratte, born December
24th, 1804, as the daughter of Joseph Pratte, Jr., commandant of the
Post. God blessed this union with one son, Louis Felix Valie, who grew
13 Ste. Genevieve Historical Sketch of the Town and Parish, "Church Progress,"
1010. Cf. Mrs. Ida Schaaf's "Quaint Ste. Genevieve a Colonial Town of Missouri,"
in "Church Progress," March 13, 1010.
76 History of the Archdiocese of St. Louis
up to manhood and died without issue. After the death of their only
heir, Mr. and Mrs. Valle gave their special attention to the establish-
ment of a good school for boys and applied certain funds to perpetuate
their work. Mr. Felix died October 1st, 1877. After the death of her
husband "Mamma" Valle who had led a most exemplary Christian life
and possessed "un coeur," gave her whole attention to works of charity,
education and religion. The beautiful new church and interior decora-
tions are greatly due to her munificence and the new Valle Spring
cemetery with surrounding farms is another monument of her royal
generosity. Mrs. Valle died August 16, 1894, and was by a special
privilege laid to rest at the old Catholic cemetery in the center of the
city, and amidst the inhabitants she loved so well."14
The names of other distinguished parishioners of the oldest parish
in Missouri, are Louis and F. J. Ziegler, Eloi Lecompte, Edmund D.
Janis, S. A. Guignon, F. C. Rozier, L. C. Menard and John L. Detchm-
endy.
Four of the brightest jewels in the crown of the venerable though
ever-youthful Mother are the four priests that were born to her : Father
Henri Charles Pratte, the first native priest of Missouri, Father Charles
Frederick Ziegler, the one time pastor of St. Malachy's Church, St.
Louis : Father Leon Duf our and Father Martin Bahr. The Rev. Leon
Dufour is the only survivor of these priestly sons of a noble mother.
In the county of Ste. Genevieve there were in the days of Father
Weiss, seven parishes, branched off from the old mother parish: St.
Mary's, 200 families; Riviere Aux Vases, 175 families; Zell, 80 families;
Weingarten, 70 families; Bloomsclale, 100 families; Lawrenceton, 40
families and French Village, 45 families.15
The Parish of St. Philomena at Bloomsdale formerly called La
Fourche a Duclos on the Establishment Creek, is another one of the
missions of the Lazarists in Ste. Genevieve County, that passed into the
hands of the secular clergy about this time. The first resident pastor
of Bloomsdale was Father Louis Rosi, whose heroic death Father Saint
Cyr immortalized by the following entry in the Book of Burials :
"On the first of September 1853 I, the undersigned parish priest
of Ste. Genevieve, buried on the epistle side of the sanctuary of the
church of St. Philomena, Riviere a l'establishment, the remains of Louis
Rosi, who was drowned on the night of the 30th of August last, near
Bantz's mill on his way to the German Settlement to assist a sick man.
His funeral was attended by both the congregations of Little Canada
14 "The Fair Play," Ste. Genevieve, April 30, 1898.
15 Ibidem in Chancery Records of St. Louis.
The Vincentians in Perry and Ste. Genevieve Counties
i i
and Fourche a Duclos and was deeply regretted by all. May lie rest
in peace, for he laid down his life for his sheep.
J. M. I. St. Cyr. P. P.1G
St. Mary's, though situated in Ste. Genevieve County, was for all
practical purposes, a dependency of St. Mary's of the Barrens, being in
reality the landing for the Seminary. The boats land there no more,
but the parish is still a thriving one. Weingarten, Ozora and Coffman are
much later foundations. AVeingarten was formed out of Zell, and both
Ozora and its neighbor Lithium out of St. Mary's, whilst Coffman covers
about what was formerly known as Xew Tennessee. There remains only
French Village, that is, the ancient Little Canada, situated in St. Francois
County. Here Bishop Joseph Rosati on October 8th, 1836, blessed the
chapel of St. Anne, and Father Gandolfo, CM., on the fifth Sunday after
Pentecost (1833) blessed the Cemetery of the Chapel of St. Anne. This
chapel, however, was not the first house of prayer erected at Little
Canada. In 1828 Father Dutreluingne had blessed an oratory that
stood on the land of Pierre Lerrard. The new oratory however, was
situated near the house of Antoine Aubuchon. It was enlarged to double
its size in 1845.
On November 29th, 1847 a chapel built at the point called Byrne
Charclon Place was blessed by Father Gandolfo assisted by Father
Nicholas Stehle, under the title of St. Peter. Prince of the Apostles.
This place was at a later elate renamed Ozora : the Church received the
title of Sacred Heart.17
is Cf. "The Story of Father Rossi," in "The Fair Play" of Ste. Genevieve,
i" Chancery Records and Archives of Ste. Genevieve Parish.
Chapter 11
THE VINCENTIANS AND THEIR SUCCESSORS IN
WASHINGTON COUNTY
The country around Old Mines was explored as early as 1723, by
French officers and mining experts in search of fabled gold and silver
mines. They found lead in abundance, and on the strength of their
report to Paris, a large company of miners and negro slaves under
Renault was settled on the headwaters of the Big River, a tributary of
the Meramec. The Jesuit Fathers of Kaskaskia, and after 1793, the
Jesuits of Ste. Genevieve, had charge of the spiritual interests of
these pioneers. A short time before 1820, Father Henry Pratte built
a log church at Old Mines and made regular visits to the Congregation.
This° connection with Ste. Genevieve was continued by Father Dahmen
from 1822 to 1828, as the Records of the parish show. The oldest
Book of the Parish begins with the 20th day of April, 1820, and for
many pages contains the signature of Henri Pratte, Cure of Ste.
Genevieve.
Old Mines became a separate parish in 1826, when the Lazanst
John Bouillier took up his residence at the Church of St. Joachim. As
the old log structure seemed unworthy of a progressive community,
Father Bouillier built a new church of brick, the cornerstone of which
was laid in 1828, and the consecration of which was held by Bishop
Rosati under the invocation of St. Joachim. The church had a
frontage of thirty, and a length of one hundred and ten feet. Its
steeple rose fifty feet in air.
From 1828 to 1841, the parish of Old Mines was a Lazanst Center,
usually holding a community of three or four. Among them we find
Fathers John Brands, P. J. Doutreluingne, B. Rolando, J. M. Mignard,
J. B. Tornatore, Joseph Demarche and others. From this center the
following stations in Washington County were regularly attended: St.
Stephen's at Richwoods. and St. James at Potosi : Besides these missions,
the Fathers occasionally visited Valle's Mines and Grande Riviere (Big
River). _jr.
The first secular priest to hold the pastorship of Old Mines was
the rough and readv John Cotter. For ten years, from 1841, to his
tragic death, he was pastor of this ancient church. According to Msgr.
William Walsh, "He was neither a scholar nor a preacher, but he
was a most sincere and self-sacrificing man. Whilst a student at the
Barrens, he was infirmarian and thus acquired quite a practical knowl-
edge of medicine. This served him to good use, when he became a priest,
and many and manv a time by night and by day, did he hasten over
(78)
The Vincentians and Their Successors in Washington County 79
the roads of Washington County bringing corporal as well as spiritual
health to the poor of his flock. On the oth of June 1851, whilst accom-
panying the Rev. Francis Barbier, a French Lazarist, from the Old
Mines to the Barrens, the horse on which he rode shied and threw him
violently against a tree. He was mortally injured. He survived, how-
ever, for about two clays, and save the words, Ora pro nobis, and our
Saviour's sacred name, which he was heard occasionally to utter, he
spoke, as far as we know, not a word. His remains lie buried beneath
the sanctuary of the Old Mines Church. From what you may hear,
even to this day from the people of the Old Mines and surrounding
country, you would infer that he must have been almost worshiped
by Protestants as well as Catholics."1
His successor, the saintly Father James Fox, was born in County
Wicklow, Ireland, and studied for the priesthood at Carlow. He came
to St. Louis early in 1849, and was ordained on June 9th, of the same
year, by Archbishop Kenrick. After doing duty for a while in Car-
ondelet Seminary and at St. John's church, St. Louis, he was appointed
pastor of St. James' Church, Potosi. After the death of Father Cotter,
James Fox was transferred to Old Mines. He remained in the country
mission for 18 years, building churches at Irondale, and De Soto, and
enlarging the Church of Old Mines, which was then reconsecrated by
Bishop Duggan, November 15th, 1857. Father Fox also built a school
at Old Mines. He was assisted in these years by Father Hogan, after-
wards Bishop of Kansas City, and Father Robert Hayes.
Bishop Hogan tells in his reminiscences, "of consulting with his
dear friend and worthy brother priest, Rev. James Fox, rector of
St. Joachim's Church, Old Mines, Missouri, who was deeply concerned
in the matter of landownership and occupancy by Catholic emigrants."
He also made a visitation of the district with the Pastor, both, of course,
on horseback. And later he tells of founding a new settlement in the
winter of 1858-59, "on a wide and fair tract of ground bought and
donated by Rev. James Fox of Old Mines."2
It is but just to add that in his many works of zeal and charity
Father Fox was greatly assisted by Madame LaMarque, a long time
resident of Old Mines and a most worthy Christian matron.3
The town of Potosi was long known as Mine a Burton, a corruption
of the French Mine a Breton. In the early days when Father Timon
came to visit the few scattered Catholics of the neighborhood, he
found a wooden church-building. In 1829, Father Bouillier CM. ac-
i Walsh, William, "Life of Peter Eiehard Kenrick," pp. 51 and 52.
2 Hogan, Bishop John, "On the Mission in Missouri, " pp. ±0, 59 and 60.
3 Mrs. La Marque of Potosi, made a bequest of 820,000 to Archbishop Kenrick,
for charitable purposes, which the Archbishop forfeited by not taking the so-called
Test-Oath.
80 History of the Archdiocese of St. Louis
quired a half acre lot for the use of the Church. In 1831, Father
Philip Borgna, C. M., built on it a brick church, which was consecrated
by Bishop Rosati, April 27th, 1834. The place was regularly visited
by Fathers Borgna and Bouillier from Old Mines until 1835, when Fa-
ther Lewis Tucker, a secular priest, became its pastor. Father Tucker
was a native of Perry County, and after completing his studies at St.
Mary's of the Barrens, was ordained by Bishop Rosati in the Cathedral
of St. Louis, September 21, 1835. One year after his coming, the young
priest, who had endeared himself to all the people of Potosi "by his
indefatigable labors" in their behalf and in his zeal for gaining con-
verts, was unexpectedly sent to the mission of New Madrid. The
people of Mine a Breton, however, sent an earnest petition to Bishop
Rosati that he "in order to show them his kindness and to confirm their
attachment toward him, let their dearly beloved pastor continue to
reside with them." This document signed by Firmin Desloge and thirty-
nine substantial church-members, almost exclusively of Irish descent,
had its proper effect, and Father Lewis Tucker remained in Potosi
until 1844.4 Under his gentle rule the Congregation grew from year
to year until in 1844 numbered two hundred souls. Father Lewis
Tucker now entered upon his long pastorate at St. Michael's, Frederick-
town. Concerning his labors and successes in Potosi Father Tucker
wrote to Bishop Rosati on May 6th, 1835 : "I have been here since the
first day of February. I spoke to the congregation in consequence of
the subscription list, that had been presented to them previous to my
arrival, by the Reverend Mr. Bouillier : The Irish have all subscribed
according to their means, and some of the French also, but the others
have as yet done nothing towards it, They all attend Mass when they
can, and have nearly all made their Easters. and in general appear
desirous of practicing their religion. Some also among the non-profes-
sors are curious enough to take a peep at popery, so that five of them
are pleased with its charms, and I am preparing them for the reception
of Baptism. I trust, with the grace of God, others will follow their
example."5 At the end of 1835 Father Tucker could report seventy-
seven baptisms, thirty-one of which were conferred on former Protest-
ants." On October 8th, 1838, Father Tucker informs his Bishop of a
proposed visit to Stoddard County; "A young man residing in Bloom-
field, the county-seat of Stoddard County, told me that he would give ten
acres of land for a church, if there was any possibility of having a
' priest. A priest cannot, as yet, be supported there, but I will obligate
myself to give them Mass there on four times in the year, until they are
able to provide for one."G On December 7th, 1838 Father Tucker
4 Original in Archives of St. Louis Archdiocese.
5 Lewis Tucker to Rosati, in Archives,
o Lewis Tucker to Rosati, in Archives.
The Vincentians and Their Successors in Washington County 81
describes Stoddard County as a proper place for Catholic immigrants;
the land being very good and well-timbered. The climate also is re-
ported to be as healthy as in any place in the state, so much so that the
only Doctor of Bloomfield had to turn farmer for lack of patients.
Father Tucker then proposes to buy a lot for church purposes on the
outskirts of the town of Bloomfield.
Father Tucker left Potosi in 1843 and was succeeded by the Rev.
Joseph V. Wiseman. Father Wiseman was a near relative of the cele-
brated Cardinal of the same name. He was above the average as a
scholar and, though, he read his sermons, he was considered a very
eloquent preacher. As the congregation of Potosi was small and hardly
able to support a pastor, Father Wiseman, in order to meet his expenses,
taught school for some time. During his time as pastor the people
built a small frame house of two rooms as a priest's residence. It
was located in a corner of the church yard, without as much as a rail
fence between it and the graves of the dead.
Father Wiseman remained pastor of Potosi for about three years.
He died in the Hospital of the Sisters of Charity, St. Louis, in the
summer of 1848. 7 He was succeeded by Father John Higginbotham in
1846 who came to St. Mary's Seminary from the archdiocese of Dublin
and was raised to the priesthood by Archbishop Kenrick on September
21st, 1845.
Father Higginbotham remained in Potosi until May or June 1848,
when he removed to St. Louis. He founded St. Michael's parish and
was for a time pastor of St, Patrick's. All the older English-speaking
people of St. Louis remember him as a most zealous advocate of tem-
perance. He spent the declining years of his life in Ireland where he
died in the fall of 1882.
Father Saint Cyr filled the position for a brief space in 1848. and
was relieved by Father James Fox in 1849-1852. After a two-years'
administration by Father John Hogan, the future Bishop of St. Joseph
and Kansas City, and another two years' pastorship by Father Simon
Grugan, followed the short periods of Father James O'Brien's and
Eugene O'Hea's pastorates in 1856 and 1857.
After Father O'Hea's time Potosi was for a longer period without
a resident pastor, being attended from Old Mines. It was during this
time in 1859-60. that Father James Fox, pastor of Old Mines, built the
present Potosi church. It was dedicated by Archbishop Kenrick in
September 1860. About 1867 Rev. Michael O'Reilly became pastor and
remained until the close of 1871. Michael O'Reilly, a native of County
Leitrim. Ireland, while persuing his ecclesiastical studies in the Irish
College at Paris, was adopted by the diocese of St. Louis, and trans-
The Old Town of Potosi," in "Church Progress," 1894.
82 History of the Archdiocese of St. Louis
f erred to St. Vincent's College at Cape Girardeau. Here he was or-
dained by Archbishop Kenrick on May 27th, 1866.8
His first appointment was as assistant to Father Fox at Old Mines.
But on hearing of this appointment, a delegation from Potosi came to
remind Archbishop Kenrick of his promise to send them a resident
priest. Mr. Connolly the spokesman, had already fitted up a part of
his house in which to entertain the promised pastor. In the fall, young
Father O'Reilly was transferred to Potosi, where he found a royal wel-
come. He lived at Mr. Connolly's for about a year, in the meantime
erecting a pastoral residence. He taught the boys of his parish Latin,
devoting much time to this. Among these boys were the future Mon-
signor Connolly, Father Francis Jones, late pastor of St. Thomas of
Acquin, St. Louis, and Judge Teasdale, of Kansas City.9
The church of St. Stephen at Richwoods, in the northern part
of AVashington County, dates back to the year 1831. On the 12th day
of October of that year Bishop Rosati wrote in his Diary: "I came
to Richwoods, and looked at the place where Mr. Roussin and other
inhabitants propose to build another church of cedar-posts."10 The
church was dedicated to St. Stephen. The place was originally called
Mine a la Baume. The church was attended for a time by Lazarist
Fathers from Old Mines; mainly by Rolando and Mignard. In 1842
Richwoods became an independent parish with Father Joseph Wise-
man, a secular priest, as its first pastor. Father Wiseman divided
his attention among his two charges, Potosi and Richwoods. On his
departure for the Hospital in St. Louis, Fathers O'Brien and L. Galtier
filled the vacancy until October 17th, 1847, when the Reverend James
Duggan came and remained for about a year. Then the place was
visited by Father S. A. Bernier and by Father Saint-Cyr : but in
1849 the parish received its own exclusive pastor in the person of Louis
Rosi. After five years service at Richwoods Father Rosi was trans-
ferred to Ste. Genevieve County. His successor, the Rev. John Mc-
Caffrey, like his predecessor, Father Rosi, met a tragic death being
drowned in crossing the Meramec River on February 7th, 1856.11
Rev. John J. McCaffrey," feays Father William Walsh, "was
pastor of the Richwoods at the time of his death, and was comparatively
a young man, being only thirty-six or thirty-seven years of age. He
had excellent qualities of head and heart. We never knew a man
more familiar with the text of the Holy Scripture. Give him the least
idea of the passage of the Holy Scripture which you wanted to find,
he would find it immediately. One cold afternoon, in the beginning
8 Chancery Records.
9 Cf. "Our Pastors in Calvary," by Mary Constance Smith, pp. 36 and 37.
10 Rosati's Diary in Archives of Archdiocese of St. Louis.
n Chancery Records, St. Louis.
The Yincentians and Their Successors in Washington County 83
of February, 1856, he left his humble home, the home which he was
destined never to re-enter, to go on a distant sick call. In fording the
Meramec River, which lay in his way, the horse he rode took fright at
some object and threw him. And that was the last seen alive of poor
Father McCaffrey. It was supposed that in falling he was injured by his
horse, and, being thus rendered insensible he became incapable of sav-
ing himself. His dead body was found some days after and was con-
veyed to the Old Mines, where a Mass of Requiem was sung for the
repose of his soul. And then friendly hands tenderly and respectfully
carried the dead priest to his last resting place. A few of the priests
of the diocese united and placed a modest tombstone over the grave
of the priest that had died in the discharge of his duties."12
12 Walsh, 1. c, p. 53.
Chapter 12
LAZARIST ACTIVITIES IN CAPE GIRARDEAU
Of the four counties of Southeast Missouri having residences of
the Vincentian Fathers, Washington, Ste. Genevieve, Perry and Cape
Girardeau, it was the latest foundation, St. Vincent's of Cape Girardeau,
that vied in importance with the earliest one St, Mary's of the Barrens in
the County of Perry. Both possessed the Seminary, and the College for
a time, and both have formed strong parishes and still hold them : they
differ in this, that St. Mary's of the Barrens still attends most of its
former outmissions in Perry County, whilst St. Vincent's of Cape
Girardeau has long ago turned over its stations and missions in New
Madrid, Scott, and Cape Girardeau Counties to the secular clergy. This
chapter treats of the Lazarist activities in Cape Girardeau County dur-
ing the earlier years of Archbishop Kenrick's administration.
The parish of St. Vincent's, Cape Girardeau, was founded from the
Barrens. In 1816 the entire town held only eight Catholic families.
Many converts to the Faith from among the native Americans, and
at a later period, numerous Catholic immigrants from the Eastern States
and from Ireland and Germany, so strengthened the Congregation, that
in 1836 the Rev. John Bouillier, C. M., was appointed as its first
resident pastor. Then came Father J. Brands, and in July 21st,
1839, Bishop Rosati consecrated the new stone church, that was to
supplant the wooden structure of earlier days.1
In October 1838 Father Brands founded St. Vincent's Academy, a
school for boys and placed it in charge of a Mr. M. Flynn. On the 23rd
of October of the same year, a community of seven Sisters of Loretto
with six boarders, came to Cape Girardeau for the purpose of found-
ing a house of their order. They came from Bethlehem, their house
near the Barrens Seminary. For their immediate use, Father Brands
vacated his house, taking up his own abode in a little dwelling on the
other side of the street. The sisters availed themselves of that kind
accomodation until the following July, when they entered a house of
their own. Since that day, so long past, the Sisters of Loretto have
continued in Cape Girardeau, and have done much to advance the cause
of religion and education.2
During Father Brands' ministry in Cape Girardeau district, be-
sides their own parish, the priest of St. Vincent's had to attend the out-
1 Cf. Cape Girardeau, a series of articles in the "Church Progress" of 1894.
2 L. Cit., February, 1894.
(84)
Lazarist Activities in Cape Girardeau 85
missions of Jackson, Tywappity Bottom, and Cairo beyond the Miss-
issippi. The Congregation at Jackson had no church as yet, but services
were held in the house of one or the other parishioner. At Cairo a
church was being built, and at Tywappity Bottom stood the Church
of St. Francis de Sales, a poor lonely log house amid its cluster of
century-old trees.3
The novitiate of the Congregation and the Preparatory Seminary
were established at Cape Girardeau in the former residence of the
Spanish Governor on the banks of the river. Reverend Michael Domenec,
afterwards Bishop of Pittsburg, was Superior of the Seminary, and
Reverend James Rolando was master of novices. In 1843, when the
College building on the river bank was finished, the professors and
students of St. Mary's College were transferred to its spacious halls and
rooms, whilst the Preparatory Seminary and the Novitiate left the old
Governor's Mansion for the hallowed retreat of St. Mary's of the Bar-
rens.4
The first President of the College was Father Hector Figari and
its first Prefect of Discipline the Rev. John Francis Gerry. It was ex-
pected that a large number of students would be drawn from the
Southern States to the new College, but these expectations were not
fully realized. The great flood of 1844, when the lowlands around
Cape Girardeau were suddenly transformed into a billowy sea, did
great damage to the farms that belonged to the College. When
the waters at last subsided, the effluvia from the recently submerged
district hung like a pall of death over the city and countryside, spread-
ing sickness to an alarming degree. In the College no less than forty of
its inmates were at one time suffering from one or the other of the
prevailing diseases. Father McGerry and one student were the only
persons that were not attacked. Students and professors were dis-
heartened at the prospect. In October Father Figari resigned as Presi-
dent and Father Thadcleus Amat took his place.5
But the number of students remained small, and two of the Pro-
fessors died. Father Ricini, a young Italian priest, who had just made
his novitiate, was seized with the sickness that carried him off in a few
days. He was buried on Good Friday, Fathers Cercos and McGerry
officiating. Father Cercos was taken sick at the altar on Easter Sunday
and died on the following Wednesday. Father Amat filled the office
of President for a year or more, when he was transferred, to the Barrens
and made Superior of that institution.6
3 ' ' Church Progress, ' ' February 1894.
4 Ibidem, January 4.
5 Cape Girardeau, 1. c, February 3.
6 Ibidem.
86
History of the Archdiocese of St. Louis
In the fall of 18-15, Rev. Anthony Penco became President of the
College. He was a man of great personal popularity, a native of Genoa,
descended from one of the wealthiest families of that city. ' ' M. Penco,
as Bishop Stephen Ryan of Buffalo writes, "was one of nature's
noblemen ; his appearance and manner indicated his gentle character ;
his presence at the altar evidenced the saintly priest .... But by
extravagant speculation his brother wrecked his princely fortune and,
at his death, left his family destitute. Father Penco was able to save
his own patrimony, and he educated his brother's children. To this
he devoted himself during the, remainder of his life, acting, at the same
time as chief Director of the Missionary College Brignole-Sale in his
native city, Genoa. This explains the somewhat mysterious words on
his tombstone in the Campo Santo at Genoa :
"A zealous missionary in America. In his native country a worthy
priest, as he was a true father to his family."'
During Father Anthony Penco 's presidency the number of students
began to increase, and the prospects of the college took on a brighter
hue. In the night of January 4th, 1848, a singular accident befell the
College. The steamer Seabird, with an immense cargo of powder, 1500
kegs,&on board was tied up to the river bank near the college. During
the night the steamer caught fire, and exploded, shattering the doors
and windows of the building and destroying the plastering. There was,
however, no loss of life, as the inmates of the college had received timely
warning from the captain of the boat. But the severest trial was still
to come, the almost total destruction of St. Vincent's College and
Church.8
On the 27th of November 1850 at 3 P. M. a most violent and destruc-
tive hurricane passed over the City of Cape Girardeau, the course of the
wind was from the Southwest to Northeast. This storm was threaten-
ing for some hours, the day was very sultry, and heavy dark clouds fly-
ing in great confusion portended something dreadful. The heavens
seemed in great confusion and all were expecting torrents of rain. For
more than an hour the winds presaged destruction. When it came,
all was confusion and terror. It carried every thing before it; trees,
fences, houses, everything was swept from the face of the earth. The
roof of St. Vincent's College was carried away, and not a particle of
it was ever found again. The walls of the S. W. corner were thrown
down to the second story, the gable ends carried away and all the
chimneys thrown down. The brick bake house in ruins, the large new,
two story frame house, used as tailor shop, shoemaker shop, trunk and
7 "Catholic Historical Review," vol. II, 182-184.
8 Cape Girardeau, 1. c, February 3.
Lazarist Activities in Cape Girardeau 8/
clothes room, was razed to the ground. Two men who were in the
garret of this house were blown more than 50 yards, one was not hurt,
the other had his leg broken. Four of the brothers were caught under
the floor of the second story, but happily the trunks and some large
boxes, saved them from being crushed to death. It was with difficulty
they were removed from the ruins without any serious injury. They
were sorely pressed and bruised. Old Henry, a servant of the college,
was found dead in the garden, being struck by a beam in the fall
of the brick quarters for the negroes. His wife and daughter were in
the same room but not hurt. Two only of the collegians who were out-
side the college at the time, were hurt. There were seventy persons
bruised and covered with wounds from being carried and rolled by the
wind along with the ruins of fences and houses. They were found
buried in the ruins of the Methodist meeting house which was on the
opposite side of the street from the college.
The fine stone church of St. Vincent's had the roof and steeple
carried away, and not a vestige of it could be found; the walls were
down almost to the ground. The two large frame houses near the church
lay in ruins. The fine painting of Our Saviour in the Garden of Olives
was never found. The collegians and priests passed the night in the
college yard, the weather was cold and rainy.
It was resolved to send the students to their families, consequently
the boys from St. Louis departed at 10 A. M., by steamboat in company
with Rev. Richard Hennessy ; those from the South started at 4 P. M.,
the same day on steamboat Alton, 52 in number, accompanied by
Fathers McGerry and Verina.
The convent near the college was entirely destroyed, and a great
portion of the houses in town, more or less injured. The students all
arrived safe at their respective homes.9
As soon as the students were disposed of, Father Penco, the
President, had the ruins examined by a mason and soon decided to
repair the college. The weather being fine, the work commenced im-
mediately, and by the 1st of January 1851, the walls of the college were
repaired and under roof. On the 28th of March Father McGerry re-
turned from Louisiana with 30 boys. Rev. Richard Hennessy having
returned the day previous with some boys from St. Louis.
On March 31st, 1851 studies and classes recommenced with 33
students and prospects for a large number very soon.
Rev. Anthony Penco was still President. The college appeared
more solid and substantial than before the storm. The bake house,
wash house and quarters for the servants were all rebuilt in brick. Rev.
American Catholic Historical Researches, ' ' vol. XIII, pp. 78 ss.
88 History of the Archdiocese of St. Louis
P. Cliandy was very active, and soon after the return of the students,
he had all the fences around the play-garden replaced. Everything
began to look cheering, the year vent on veil and closed with Exhibi-
tion and Distribution of Premiums as usual.10
About six months after this diaster there was another inundation
of the College farms, entailing serious losses. Notwithstanding all
these frowns of fortune it was resolved in council to rebuild the church.
The workmen who had been hired for the year to cultivate the farm,
were employed to clear away the ruins of the old stone church and,
on the spot, to erect the new church. The work went on rapidly, and
all was soon cleared, and a large and deep foundation dug out.
When the Rev. Anthony Penco was promoted to the office of
Visitor or Pro-Visitor, Father Richard Hennessy became President. It
was during his Presidency that the present parish church of St. Vincent
de Paul was built and dedicated.11 The chief and almost only support
Father Penco had under the distressing circumstances that accompanied
his course as President of the College of Cape Girardeau, was the bright
and buoyant spirit of his Prefect of Discipline, Father John Francis
McGerry. He was a native of Maryland and. like the Rev. John O'Reilly,
was a secular priest before he joined the Lazarists. Old Father Time
dealt kindly with him. whitening indeed his locks, but not dimming
in the least the light of his spirit. He was graphically described in
his three score years and ten. by one. who knew him well, as ''a beauti-
ful old man/'
When he was far beyond seventy, he was of a more hopeful and
cheerful disposition, than many a man of forty. He was not a learned
man ; but he knew a little of almost everything and loved to back his
comments and answers with an innocent appropriate story. Father
McGerry died at ("ape Girardeau on January 25th. 1872. 12
Father James Rolando was an Italian by birth, served by prefer-
ence as Master of Novices, was considered by some as a fine church-
singer, though according to others, his voice had more volume in it
than sweetness. He died at Germantown. Pa., in November 1SS4. After
the death of Father Richard Hennessy the presidency of the College
devolved upon the Spaniard. Father John Masnou. After three years
service he returned to his native country, where he was appointed Visitor
of the Lazarists.13
io "American Historical Eesearehes," vol. XIII, pp. 78 ss.
ii Cape Girardeau, 1. c, February 10, 1894.
12 Cape Girardeau, 1. c, February 10, 1894
13 Ibidem, February 17.
Lazarist Activities in Cape Girardeau 89
Father Masnou was succeeded as president of St. Vincent's College
by Rev. Stephen V. Ryan, the future Bishop of Buffalo. Father Ryan
filled the office until 1858, when he removed to the Barrens. He had
been appointed Visitor of the Lazarists the preceding year.14
In 1857 St. Vincent's College under the presidency of Father
Thomas J. Smith was converted into a seminary for the training and
educating of candidates for the priesthood.15
i* Cape Girardeau, 1. c.
15 Ibidem.
Chapter 13
ST. MICHAEL'S, FREDERICKTOAYX UNDER FATHER TUCKER
After Father Cellini's departure from St. Michael's, Fredericktown,
the Rev. Nicholas Savelli became pastor, yet remaining there only about
three years, (1842-1845), he did not make himself felt so much in the
history of the parish as Father Cellini before him and Father Tucker
after him. \Yho he was, and whence he came, we could not discover.
In 1845 he left the diocese of St. Louis and died in Louisana 1857,
by an assassin's hand. From the Catholic Cabinet of St. Louis, we
learn, that during his pastorship, on September 10, 1843, the Coadjutor
Bishop Peter Richard Kenrick administered the sacrament of Con-
firmation in the church of St. Michael, Fredericktown Mo., to fifty-six
persons, among whom were several converts. During the Mass the
Coadjutor Bishop preached on the devotion of Catholics to the Blessed
Virgin. In the afternoon of the same day, and on the two following
days he delivered lectures in the church, ' ' On the Principles of Roman
Catholics.''1 A few days later, September 25, 1845, Bishop Rosati died
in Rome at the age of fifty-four years, and Peter Richard Kenrick was
Bishop of St. Louis.
From 1845-1880 the Parish of St. Michael was in charge of Father
Lewis Tucker, the former pastor of Potosi. "Good old Father Tucker, "as
he is affectionately called by the people of Fredericktown and all the
country round about, was born February 11th, 1806. in Perry County,
Mo. Lewis and Hilary, both destined to become priests, were the sons
of Nicholas Tucker of Perryville, and grandsons of Joseph Tucker who
settled on the Saline in 1797, and at whose house Father Dunand the
Trappist stayed on his first visit to Perry County. Both entered the
seminary of St. Mary's of the Barrens. Hilary, however, in company
with George Hamilton, had the distinction of being the first student
from St. Louis Diocese sent to Rome, whilst Lewis completed his studies
at the Barrens where subdeaconship was conferred on him by Bishop
Rosati, on Ascension day 1832.2
On this occasion the Bishop congratulated the Congregation of the
Barrens at seeing the children of their own country admitted to the
Sanctuary.3
i "Catholic Cabinet,"' vol. I. October.
2 Hilary Tucker, George Hamilton, and Joseph Marie Dunand, have been
treated in previous chapters.
3 "Shepherd of the Valley," II, 1.
(90)
St. Michael's, Fredericktown Under Father Tucker 91
In the following: year, September 21, 1835, having received deacon-
ship, Lewis Tucker was ordained priest in the Cathedral of St. Louis
by Bishop Rosati. Father Tucker's first appointment was at St.
Michael's for one year, then at Potosi for nearly ten years, and
at New Madrid for one year to 1845. In New Madrid the
young priest's health began to fail, and brought on his removal
to St. Michael's, where he was already well known as the former
assistant to Father Cellini. The trip from New Madrid to
Fredericktown had to be made in a rough wagon, as the good Father
was too ill to ride. For the subsequent years of his life, St. Michael's
and Father Tucker were almost synonymous terms.
Towards the end of Father Cellini's pastorate the congregation
of St. Michael's had increased to such an extent in numbers and im-
portance, that everyone realized the necessity of a larger and more
becoming church than the old log structure, and a subscription of two
thousand and eight hundred dollars in money and labor was ob-
tained for that purpose. Deeming the amount rather uncertain in
part and altogether insufficient in toto to erect such a church as seemed
desirable, Father Cellini declined to commence building operations,
and soon afterward removed to St. Louis. His successor, Father N.
Savelli did nothing to further the project ; but Father Tucker on his
accession in 1845 devised plans, and began the building of what is
even now the main-part of St. Michael's church.4
The records of St. Michael's contain the following entry made by
Father Tucker in 1846. ''Church Building: Fredericktown, Madison
County, Mo. Dimensions: 35 ft. by 55. 20 ft. high. After holding
three meetings on the subject above-mentioned the members of this
Congregation have come to the conclusion of erecting a new church near
the old one, on a lot of ground donated for the use of the church by
Rev. F. Cellini. A committee of three have been appointed to super-
intend the work, viz. ; Henry Janis, A Guignon, and L. Tucker.
Father Tucker, himself, besides contributing $30.00, actually per-
formed a part of the manual labor, and was always present during the
progress of building. The architecture of the new building was rather
primitive : Straight walls, with square windows, the ceiling rounded,
with elevated galleries along the side walls of the sanctuary. One
of these lofts was for the choir, and the other for the colored members
of the Congregation, of irhom there were quite a number. The church
was completed towards the end of 1846. On the 16th day of June
the pews were sold to the highest bidders.
4 Father Tucker's church was razed in 1927, to make room for the present
fine edifice erected by Father Francis Mispagel.
92 History of the Archdiocese of St. Louis
Father Tucker was no less solicitous for the education of the chil-
dren. From 1851-1860, St. Michael's had a parochial school, conducted
by the Misses Margaret and Mary Anne Barron. The war, that blasted
so many flourishing hopes, ruined this second educational institution
of St. Michael's Parish. But in obedience to the decrees of the Council
of Baltimore in regard to parochial schools, Father Tucker made the
third venture with a layman James F. Fox as teacher.
A beautiful "Ecce Homo," dated 1867, reminds us of the fact, that
the well-known artist, Emile Herzinger, was a native of Frederick-
town, and a great admirer of Father Tucker.
Up to 1840 the congregation of St. Michael's was composed of
the descendants of the old French settlers, speaking a language that
was in derivation and substance French, though intermingled with
many words of English and perhaps Indian origin, a people possessing
in the main the natural characteristics of their ancestors, courage,
love of adventure, respect for truth, sobriety and honesty, but at the
same time their easy-going, pleasure-loving and somewhat unprogressive
ways especially as compared with the American restlessness and hurry.
But after 1840 there came a steady stream of immigration of German
Catholics spreading over Madison County and especially Mine La Motte.
It was about 1864 that these German Catholic miners and mechanics
built of their own slender means on a lot donated by Eberhard Priggel,
the little chapel that was afterward dedicated to the "Dear St. Elizabeth
of Thuringia." As the German Catholics, however, gradually withdrew
from the work at the diggings, and crushers and smelters of Mine La
Motte for the more congenial occupation of farming, the little church
of St. Elizabeth fell into neglect and disuse and final destruction, and
the land on which it had been built reverted to the owners of Mine La
Motte.
For many years, Father Tucker made regular pastoral visits to
Pilot Knob, Iron Mountain, Valle Forge, New Tennessee-Settlement,
as well as Mine La Motte and Marquand, and during the construction
of the Iron Mountain Kailroad to Iron Mountain and Pilot Knob.
From 1855 to 1859, and again from 1866 to 1869 he visited the various
camps up and down the line for priestly ministrations. All these ex-
cursions were made on horse-back and with every possible inconvenience.
In the early days, when priests were few and far between, Father
Tucker would now and then journey to St. Louis on horseback, about
a hundred miles, for the purpose of making his confession. On one of
these journeys it happened that the horse he was riding, showed signs
of lameness. At Carondelet, about ninety miles from home, the kind-
hearted rider took the horse by the bridle and led it along, trudging
on and on the many weary miles, stopping over night at Herculaneum,
Ste. Genevieve and Reviere aux Vases, until he reached his home in
Fredericktown.
St. Michael's, Fredericktown Under Father Tucker 93
In a financial way these missionary trips to the construction camps
or works as Father Tucker called them, were not unprofitable. It is
a notable tribute to the generosity of the workmen along this new
Railroad, as well as to the popularity of Father Tucker with the men,
that in fourteen years, from 1855-1869, they gave him of their savings
at least $5,000.00 by actual count.
Among the Works visited by Father Tucker during this period of
railroad building it may be of interest to note the name of Coffey, the
father of Rev. James Coffey of St. Leo's church, mentioned six times in
the record; the names of Johnson, Griffin, Scott and Murray, occur a
number of times, all between October 1868 and August 1869.
The parochial residence with its commodious front porch, almost
hidden behind an immense old apple-tree, was built in 1861, and in 1873
an addition, including a little spire was made to the front of the church,
which enlarged it to almost double its former size. Of these two
building operations we have no further record.
Father Lewis Tucker was, no doubt, the most popular, the most
endeared pastor St. Michael's ever had. If the life of Father Cellini
can be compared to an impetuous mountain stream, somewhat turbid
and strong and always tending forward to the accomplishment of some
great design, the life of his successor, good old Father Tucker, may
find its corresponding image in some remote woodland lake, reflecting
from its placid surface the happy surroundings during the day, and at
night the peaceful stars of heaven. Father Tucker was a plain, un-
assuming man and strictly attentive to his duties. He was of a retir-
ing disposition, a great reader, proficient in English and French con-
troversial literature, and not averse to entering a friendly discussion
on the grounds of his Faith and the merits of his Church. Judge
Robert A. Anthony remembers a religious controversy, conducted in
the columns of the Fredericktown Bee by Father Tucker and the Rev.
Dr. Farmer a Methodist minister of some note. The two controversial-
ists were personal friends and remained friends until death. As the
files of almost all the old papers of Fredericktown have fallen a prey
to the tooth of time, we could not verify this fact by some quotations
from Father Tucker's literary effort. It would have, no doubt, added
a touch of quaintness to our narrative.
Father Tucker had a fine voice for singing, and a good delivery
in preaching, though his sermons were liable to be rather long. He
loved the common people, and always had a kind word for every one.
With strangers he was reserved. Yet, if you got into a conversation
with him, you would find him excellent company. Archbishop Kenrick
once said: "Father Tucker must be a very good man; I have heard or
seen nothing of him for the last ten years." His motto seems to have
been : early to bed and early to rise ; for he rose at four, and after his
meditation said Mass at five o 'clock every day winter and summer, and he
94 History of the Archdiocese of St. Louis
invariably retired for the night at eight. Father Tucker's life was truly
spiritual. He cared little for creature comforts, and for personal ap-
pearance. Like Chaucer's model priest, Father Tucker was the flower
of charity and kindness.
Father Tucker had ordered a marble slab to be placed above the
church door, bearing the inscription of Matthew 21, 13: "My house
shall be called a house of prayer." The sculptor, on opening the Bible
at the place indicated, read the entire verse : ' ' My house shall be
called a house of prayer, but you have made it a den of theives," and
so he chiseled it all in the patient stone. Father Tucker was surprised,
perhaps a little indignant; but realizing that the man meant no harm,
his kind old heart would not permit him to send back the marble with
the obnoxious inscription, as he was urged to do. Quietly covering up
the "Den of thieves" with putty, he placed the corrected slab in its
proper place above the portal. But alas, in the course of months,
the marble grew darker and the putty whiter, and, after some time,
the somewhat blurred legend "My house shall be called a house of
prayer" was read with even greater attention, because it was followed
by the refrain in snow-white letters: "but you have made it a den
of thieves."
This anecdote in some manner found its way into Harper's Weekly,
and many a good soul had a hearty laugh at the simplicity of Father
Tucker, without knowing what kindly motive inspired the singular per-
formance. The celebrated inscription was removed from its place of
honor by Father B. V. Tannrath, and can now be seen beneath the old
spreading hickory tree near the church.
In our Father's early days the march of progress had not yet
made obsolete the pleasant glow of the fireplace and the cheerful light
of the candle, and clocks were still regarded as a luxury. Times had
changed in his declining years but the good Father did not change with
them. He remained faithful to the old-fashioned fireplace and to candle-
light in thought and word and deed. Archbishop Ryan of Philadelphia,
then Coadjutor to the Archbishop of St. Louis, who frequently lectured
to the people of Fredericktown, was wont to say that he never could
tell the precise time when he was to begin his lecture, as Father Tucker
would always announce it for "early candle-light." But there is a
word of Archbishop Ryan's in regard to Father Tucker, that is of far
greater importance. Many years ago His Grace of Philadelphia wrote
me a letter about good old Father Tucker, his dear friend, in which he
bore eloquent testimony to the holiness of his life and stated, that if
Father Tucker's beautiful character could be made known, he might be
adjudged worthy of beatification.
Msgr. William Walsh, in his interesting life of Archbishop Kenrick
writes: "Speaking of Father Tucker old Father St, Cyr said in our
presence somewhat to the effect: "He is a very holy man. When I
St. Michael's, Fredericktown Under Father Tucker 95
had to leave Ste. Genevieve owing to the loss of sight, I suggested to
him that he should take my place. At first he seemed favorable to the
suggestion. But after a little thinking he said: "No, he would remain
where he was. Ste. Genevieve would surely get a pastor, but his poor
little place might not."4
In his later years Father Tucker bore a striking resemblance to the
sainted Cure of Ars, not only in the simplicity and holy austerity of
of his life and character, but even in the form and expression of his
countenance.
Father Tucker was indeed the spiritual Father of his people.
Often, I have been told, when people brought him a load of hay or
corn for his horse, the kind Father would thank them for their good
will, but ask them to take the gift to some poor neighbor who, he said,
needed it more than himself. Father Tucker's highest rent for a pew
in church was two dollars, ($2.00). Not being in need of more liberal
contributions, he never thought of asking more ; but somehow, the parish-
ioners did not always appreciate his generous motives, and, it is to be
feared that some of them
"The less he sought their offerings, pinched the more.
And praised a priest contented to be poor."5
But Father Tucker, though poor in spirit, was never destitute.
Whatever he needed for his simple household, the people might easily
furnish; and when the good priest died, he could leave not a little
to charity; to the infirm Priest's fund, five hundred dollars, and to
the Little Sisters of the Poor, four hundred dollars. Except two small
bequests to near relatives, Father Tucker's estate was given to the
Archbishop to be used for good purposes, as His Grace might see fit.
A little more than eight thousand dollars was found stowed away in
odd corners and hiding places of the old house. Probably the good
Father himself had forgotten as to where most of it lay hidden. Cer-
tainly he was not a believer in the modern doctrine of high interest,
or he might have doubled or trebled his wealth; but as it came to him
almost unsought, he laid it away without any solicitous care. It was a
talent entrusted to him for safe keeping which would, in due time, bring
fruit for the church; yet it was Father Tucker's personal property.
The main source of income, besides the small salary, and the monthly
contributions or donations from the very numerous Irish and German
workmen in the construction camps, along the railroad from 1855-
1869, were the very liberal offerings at the marriages of the old French
families of St. Michael's. For it was the custom, that every more or
less prominent wedding guest should come up and sign his name in the
Record and make an offering of at least one dollar. Father Tucker
seems to have had the practice of bundling up all the money he received,
4 Walsh, 1. c, p. 53.
5 Dryden, Translations from the Canterbury Tales.
96 History of the Archdiocese of St. Louis
gold, silver, and paper, and putting it away in some box or tin-can.
And thus his wealth grew from year to year, and the good Father
was none the wiser or richer for it. This lack of business sense adds
a new grace to Father Tucker's character of unworldiness ; for the money
was derived, not from any investment or enterprise but from the free
gifts of a devoted people. And the people were to profit in return for
their liberality; for among other benefactions, the St. Michael's Library
Hall and School, afterwards built by his successor, the Rev. B. V. Tann-
rath with a portion of Father Tucker's bequest to Archbishop Kenrick,
remains as a monument to the priest who provided the funds, as well as
to the priest who erected the building.
The first great reverse the Parish of St. Michael sustained was
occasioned by "the AVar of the Rebellion." "Poor Old Missouri'' was
debatable ground during the entire period, being traversed again and
again by northern and southern armies. The sympathies of most of
the people were with the South; and many of the young men of St.
Michael's left their homes to join the boys in gray. Yet, St. Michael's
furnished not a few of the "boys in blue," especially from the ranks
of the German settlers. In consequence of the ravages caused by the
war, or the resulting distrust and ill-feeling, a number of St. Michael's
oldest and best families moved to the more secure and peaceful haunts
of Ste. Genevieve, whence they never returned. A memorial to those
trying days can be found in the old cemetery near the church, the
monument marking the last resting place of Col. Adine Lowe who fell
in the battle of Fredericktown, October 21, 1861.
The coming of the railroad seemed destined to repair the injury
done by the war, especially as a roundhouse was built and operated
in the town. But this advantage was not permanent. The round-
house was removed, and then the Parish lost a number of substantial
families, mostly of Irish descent. The loss of these families proved
only a temporary setback to St. Michael's congregation. For during
all the years of Father Tucker's administration a constant change
was going on in the population of the County; the old French families
were losing ground before the steady though slow advance of the German
and American immigration. One by one the farms in the bottom lands
and mining claims in the hills passed into the hands of enterprising
newcomers. The wild lands were gradually reclaimed by new settlers,
and the remaining descendants of the pioneers adopted the language
and some of the customs of the Americans, many of whom were Cath-
olics from Maryland and Kentucky, and others converts to the Catholic
Religion. St. Michael's is, to a great extent, a congregation of con-
verts thoroughly assimilated with the older elements and, although the
complexion of the parish is now greatly modified by these changes,
vet the old traditions have left their impress on the character of its
.St. Michael's, Fredericktown Under Father Tucker 97
people. Those that had loved and revered Father Tucker in life keenly
felt his loss as a personal bereavement, and many a soul that was ad-
mitted into the Church in after years, received its first inspiration of
Catholic truth from the saintly life of Father Lewis Tucker.
Some few years before his death Father Tucker thought it best
to retire and rest from active duties. At the invitation of Archbishop
Kenrick, his personal friend, he went to St. Louis, where he made
all necessary arrangements to reside and prepare himself for the eternal
years. When he returned to Fredericktown for his last leave-taking,
the people, having heard of his determination, gathered around him
like children and besought him to remain with them. With tears in
his eyes he gave way to them, and said : ' ' My children, I will not leave
you until God calls me. ' '
God called him on the eve of November 30th, 1880. Around his
deathbed knelt Father 0. J. McDonald of Potosi, Father Coony of Iron
Mountain, and Father L. C. Wernert of Arcadia. His earthly
remains were laid to rest in the old churchyard of St. Michael's
by the Most Rev. Archbishop P. J. Ryan. After some time they were
conveyed to their final resting place within the sanctuary of St. Michael's
Church. And his memory is still in benediction.
Vol. II— 4
Chapter 14
ST. JOHN'S AND ST. MICHAEL'S IN ST. LOUIS
The rapid growth of St. Louis since 1845 when St. Vincent's Parish
was founded, from 45,000 to 62,000 souls in 1848, led to the organization
of four additional parishes before the end of 1849 : St. John the Apostle
and Evangelist and St. Michael for the English-speaking Catholics, Holy
Trinity and S. S. Peter and Paul of the Germans. The state of
progress in the city may be indicated by the two significant facts, that
in 1847 city-lighting with gas began, and in 1848 the telegraph was
installed. Only a little more than a quarter century previous to these
events, the first steamboat had arrived in St. Louis. From now on the
forward march of civilization was assured. The Church was not slow
to fall in line.
In November 1847 Father Patrick O'Brien was charged by the
Archbishop with the organization of a new Congregation, in what was
then the West End of St. Louis. Rev. Patrick O'Brien was born on
St. Patrick's day, 1815, in the County of Cork, Ireland. His father,
Daniel O'Brien, emigrated with his family in 1839, and settled in the
town of Potosi, a short distance from St. Louis. As the young Patrick
had received an excellent education, under the immediate care of some
learned priests in Cork, and as he had always felt an inclination to the
religious life, he entered the Seminary of the Lazarists at the Barrens
and, after a course of five years, was ordained priest by Bishop Kenrick
in 1846. After ordination the young priest was attached to the Cathe-
dral of St. Louis, and from there was sent on a missionary tour through
the entire state. He was accompanied by Father Thomas Burke, C. M.
Father O'Brien was eminently qualified to explore the wild and
sparsely settled portions of the country. His father was one of the
best civil engineers and surveyors of the day. and had naturally im-
parted some of his practical knowledge to the youthful Patrick. On his
return from the tour, he was again attached to the Cathedral. Father
O'Brien's first church was a little frame chapel. He then built the
small St. John's Church, the people bringing him bricks for the pur-
pose. The corner stone of this was laid in 1847, Father Timon offi-
ciating. This second church became "St. John's Library" and still
stands next to St. John's Basilica, which was built a few years later
by Father John Bannon. The neighborhood was as yet forest and farm-
land. Washington Avenue ended in an orchard on Seventh Street,
and the devout worshipers had to plod their way along the wood-
OS)
ST. JOHN'S CHURCH
Pro-Cathedral during Archbishop Kenrick's Later Years
St. John's and St. Michael's in St. Louis 99
land paths and unpaved streets to attend mass at St. John's.1 But
with happy smile and ever ready joke Father O'Brien was there to
greet them. From 1854 to 1858 a number of distinguished priests
served as assistants at St. John's: John O'Hanlon, John Hogan, Eugene
O'Hea.2
In 1857 Father O'Brien took a leave of absence and started on
a holiday trip to Ireland from which he returned in May 1858, to be-
come pastor of St. Michael's. On November 4th, 1858, John Bannon
assumed the charge of St. John's Church, Myles Tobyn being assigned
as his assistant. Father Bannon, who until then had been pastor of
the Immaculate Conception Church8 was transferred to St. John's for
the purpose of erecting a church, suitable to the position of the Coad-
jutor Bishop Duggan, who was to take up his residence at the new
St. John's. A presbytery, also of large proportions was to be built
in connection with the church. St. John's was planned and built
for the exercise of pontifical functions.
Father O'Brien's departure was keenly felt by the people as a
bereavement, and the coming of Father Bannon, met no kindly recep-
tion ; but courage did not forsake the youthful pastor and finally he
triumphed over all opposition. "On Sunday afternoon, the four-
teenth of November," he states in his Diary, "at a called
meeting held in the church of St. John, the pastor explain-
ed the object of his mission in this parish, his relation to
the Rt. Rev. Coadjutor, and the most Rev. Archbishop's desire to
have a new church in the parish. In response to this address the gentle-
men present subscribed their names to the amount affixed thereto in
the list to be found at the other side of this record book, amount-
ing to $4,070.00, which sum, at a subsequent meeting two weeks after-
wards was increased to $5,287.00. The balance of the subscription list
was filled by the solicitations of the pastor."4
The plan for the new edifice was presented by Patrick Walsh and
approved by the Archbishop. Work was begun on February 2nd, 1859.
Contracts for masonry, brick-work and iron casting, were assigned.
On May 1st, the Archbishop laid the corner-stone. The celebrated Jesuit
F. Smarius preached on the occasion. Fathers Feehan, Henry and
O'Reilly, C. M., attended His Grace, and Fathers Ziegler and Tobyn
acted as chanters. Outside the wall the Roman Catholic Total Abstinence
and Benevolent Society were drawn up in double file, surrounding the
i Cf. Rev. Patrick O'Brien, in "Our Pastors in Calvary," pp. 20-22.
2 Chancery Records, St. Louis.
3 This was the first church of the Immaculate Conception in St. Louis. It
stood on Eighth and Chestnut Streets.
4 "Diary of Rev. John Bannon" in "The Church Progress," May 19, 1921.
100 History of the Archdiocese of St. Louis
wall. ''Owing- to a sudden shower of rain which fell about -4:30
o'clock, the people were thrown into such confusion that the con-
templated arrangements for collecting the subscriptions were frustrated,
and in consequence only a trifle was received. The rain likewise
detracted much from the solemnity of the ceremony as it prevented
our using the rich vestments on hand for the occasion. ' '5
In October 1859, the roof was constructed on the finished side
walls, but, owing to some faulty construction, the lateral pressure
caused them to bulge. After a few experiments to rectify matters, the
architect sent in his resignation. Father Bannon suggested to his suc-
cessor, a Mr. Mitchel, the idea of resting the foot of the circular roof
on pillars, secured to the walls. This was done and the construction of
the building was completed according to the original plan.6 It was
dedicated on November 4th, 1860, by Archbishop Kenrick. But neither
Bishop Duggan nor Father Bannon long enjoyed the use of the stately
basilica, Bishop Duggan being appointed to the see of Chicago 1859,
and Father John Bannon resigning his rectorship of St. John's after the
Fall of Camp Jackson in 1861. to join the Confederate Army as
chaplain. Archbishop Patrick J. Ryan, on the occasion of his own leave-
taking from his beloved Church of St. John, graciously and tenderly
expressed his affection for him, who built the Church, and was his
personal friend, Rev. John 0 'Bannon :
"He built this church, and, having completed it. and being so
deeply attached to it, as a priest will be to a church for which he
has begged and for which he has fought, loving it tenderly, and loving
with that great heart of his, he sacrificed all, and without hesitation left
everything; because he heard that there were Catholic young men of
this city in the Confederate Army without a chaplain to minister to
them who might fall in battle at any moment. He risked his life crossing
the lines, was for a time pursued, but with the same high motive and
sense of duty and self-sacrificing charity for the young men whom he
knew and loved, he made this sacrifice and left an imperishable record
of his personal courage and devotedness to the great cause. Twice did
the Commanding General order him off the field, and threaten him
with arrest because he did not keep within the proper lines when some-
one had fallen among the rushing balls in the midst of the greatest
danger. His heart I am sure is with us tonight. ' '7
Father John Bannon after the war went to Ireland and became
a member cf the Society of Jesus. In 1878 he was residing at Gardiner
Street. Dublin.8 He died in 1905 in his eighty-fifth year.
5 "Diary of Rev. John Bannon," 1. c.
6 Diary, 1. e.
" Archbishop Evan, Sermon, in St. John's Church, St. Louis.
s From a letter of Rev. John Bannon, S.J., to Father Tobyn, July 24, 1883.
St. John's and St. Michael's in St. Louis 101
Father Bannon's successor at St. John's was the Reverend Patrick
Ring.
"Father Ring was born on the 14th of May 1828, in Castleeomer,
Kilkenny, Ireland. He came to America in boyhood and made his
earlier studies here, but returned to Ireland and entered Carlow College,,
where he was ordained to the priesthood on the 2nd of June 1^60.
He officiated for a brief period in his native land and then came back
to St. Louis, crossing the Atlantic on a ship that was burned on the
voyage. All were rescued, but the awful experience wrecked the nerves
of Father Ring, and Archbishop Kenrick was very considerate of him
in consequence."9
"In his responsible position, at the head of one of the most
prosperous congregations in St. Louis, he won the affections of all. and
his unusal learning was appreciated by priests and people. In his
pastoral duties he was ably assisted by Father Constantine Smith, but
poor health finally compelled him to ask for a transfer to Potosi.
The country air and easy duties of this charge failed to restore him.
and after a few years he was compelled to take up his residence at
Mullanphy hospital. His condition permitted him to be of great use
there in the exercise of his priestly offices. Father Ring died at the
hospital on February 7th, 1887. "10
The same causes that led to the foundation of St. John's in 1^47.
two years later brought on the organization of another Irish-American
Church in North St. Louis. St. Michael's on Eleventh and Clinton
Streets. This eldest daughter of St. Patrick's was entrusted to the
care and priestly zeal of the Rev. John Higginbotham, the one time
pastor of Potosi. Father Higginbotham was born on February 2nd.
1830, and came to St. Louis from the diocese of Dublin, in Ireland.
He was ordained priest on September 21st. 1-45. He was in the prime
of manhood when appointed to St. Michael's. He found about one
hundred Catholic families within the territory assigned to him. The
first church, a frame one, with several rooms attached, stood on the
site of the present parochial residence. School there was none, save the
public school across the street.11
Father Higginbotham remained at St. Michael's until May 1854
when he started on a trip to his native land. After a brief interval
filled by Father Patrick Ward, the Reverend Michael Prendergast be-
came pastor of the parish in December 1852. During his pastorate the
public school children from the school across the street had a sort of
9 Smith, Miss Mary Constance, "Our Pastors in Calvarv," p 35
io Ibidem,
n Chancery Records.
102 History of the Archdiocese of St. Lou
is
affiliation with the little church. One of these early pupils, now a Sister
of Mercy in St. Louis, remembers that Father Prendergast was often
invited to be present at the regular public examinations and after-
wards asked to make a little speech. "And on one occasion his remarks
included such an apt comparison between examination day and the
last great day of final judgment that reference to it was made again
and again by the teachers and children during the rest of the year."
Father Prendergast prepared me for First Communion," says this
Religious, "and I remember we were all under the usual age. He
believed, like the late Holy Father, in admit ing very little children to
the Holy Table. And, as a consequence, we had wonderful confidence
in our pastor."12
After the death of Father Prendergast in February 185-4 the Rev.
William Wheeler succeeded to the rectorship of St. Michael's. "Father
Wheeler was born on January 31st, 1815, a short distance from Dublin,
Ireland. His father was an Englishman, a convert to Catholicism, and
his mother of Irish parentage. He came to this country about the
year 1845 with a band of students and, landing in Xew York, repaired
to St. Louis, where he was ordained on April 25th, 1845. In the follow-
ing year he was made pastor of St. Patrick's and in September 1852
accompanied Father Higginbotham on his European tour. After his
return, Father Wheeler served two years as curate at the Cathedral,
and in 1854 he was appointed to the Church of St. Michael as its
pastor, to remain there until the Fall of 1855. "The first ministerial
charge of Father Wheeler, was in connection with St. Patrick's Church,
and with the exception of a few brief interruptions, he was identified
with this parish for twenty-two years .... These however, were
but episodes in his career, which was usually associated with St.
Patrick's Parish.
"In November 1870, Father Wheeler again left for Europe to
attend the Council of the Vatican. His position in that body was that
of theologian for Bishop Feehan of Nashville, whom he accompanied
to Rome. He left St. Louis about the first of February, and in a
letter to Father Ryan stated that he proposed making a short tour
through Germany and other portions of Continental Europe, and ex-
pected to return to St. Louis about the first of May. Father Wheeler
was a hard-working and devoted divine, and during the cholera epidemic
of 1849 he labored ceaselessly in his ministrations among the sick and
dying."13 His work at the prisons during the period of the Civil
War also forms a glorious chapter in his life. Father Wheeler died in
Munich, Bavaria on February 28th, 1870.
12 Cf. St. Michael's Church, "Our Pastors in Calvary," p. 169.
13 Scharf, C. T., "History of St. Louis," p. 1659.
St. John's and St. Michael's in St. Louis 103
On August 1st, 1855, Rev. John Hogan became pastor of St.
Michael's, but owing to his missionary zeal left the pleasant parish for
the rough and lonesome life in the wilds of North and South Missouri.
In June 1857, Father Patrick A. Feehan came to take his place.
During Father Feehan 's brief administration, the parish seemed to
experience a new springtide. On December 20th, 1857, Bishop Duggan,
Coadjutor to Archbishop Kenrick blessed the new Church of St. Michael,
the Archangel. Father Feehan never was a good money-gatherer. He
never could ask for money. He was both glad and grateful when some
ladies of the parish organized a Church Fair to help him meet his
building obligations. Father Feehan, also, like his predecessors, was
not destined to remain long in the parish of St. Michael. On the occasion
of Father Bannon's appointment to St. John's, Father Feehan was
transferred to the Church of the Immaculate Conception, at the corner
of Eighth and Chestnut Streets.
Father Patrick O'Brien of St. John's in 1857 sojourned in Europe.
On his return to St. Louis, he received the appointment to St. Michael's
Church. With his old vigor and enterprise he entered upon the dis-
charge of his new and laborious duties ; paying off in a very short time
the debt of $8000.00 that had for a while burdened the church. Then
came an undertaking of still greater importance, the building of the
parochial school on Eleventh and Benton Streets, and the Sisters' con-
vent. This was done at a cost of $50,000.00, all of the large sum was
paid within a few years.
But the constant strain of building and procuring the means to
build proved too much for body and mind. Again a trip across the
sea was considered the best, if not the only, remedy. Early in July
1873, Father O'Brien started from New York by the steamer France
of the National Line. In a few days the good Father found himself
growing weaker, and on Sunday, July 13th, he passed peacefully away.
His body was committed to the sea.
During his long rectorship of St. Michael's, from 1859-1872, Father
O'Brien was assisted in his work by Fathers Ledwith, James O'Brien,
Patrick O 'Neil, James McCabe and Martin J. Brennan. His immediate
successor was the Rev. Andrew Eustace, a cousin of Archbishop Kenrick.
Chapter 15
THE PARISH OF S. S. PETER AND PAUL
The year of Our Lord 1849 is memorable in the history of St.
Louis for the foundation of two of its most prosperous and influential
churches, S. S. Peter and Paul's and Holy Trinity, both under German
control.
The Records of the former parish begin with June 17th, 1849. For
some time previous the spiritual needs of the German Catholics living
south of Carroll St. were supplied by the priests of St. Vincent's and
of St. Mary's. But the number of Catholics in South St. Louis in-
creased so rapidly, that the Bishop gave way to their wishes and ap-
pointed the Rev. Simon Sigrist as their pastor. Simon Sigrist was born
February 13th. 1822, at Stotzheim in Alsace.1 He pursued his theo-
logical studies at Strassburg. and was there engaged for the diocese of
St. Louis by Vicar-General Melcher in 1847. The company in which he
came to America consisted of four priests and five clerical students :
among them was Francis X. Weiss and John Anselm. Bishop Kenrick
received them with a German address of welcome. July 5th, 1847. After
a brief stay at the Seminary on Soulard Street, Simon Sigrist received
holy Orders at the hands of Bishop Kenrick. Immediately after his
ordination the energetic man was sent as pastor to what was called Mera-
mec. This congregation comprised the Catholic settlers on both sides of
the River Merainec. south of the city, and had two churches : the one
south of the river dedicated to the Immaculate Conception, and situated
at what is now called Maxville. and the other north of the river dedicated
to the Assumption, at Mattese Creek. It is probable that the youthful
pastor took up his abode at Mattese, and from there paid a monthly
visit to Maxville.
Father Sigrist remained at Meramee about one and a half years.
Early in 1849 he was appointed to organize the Parish of S. S. Peter and
Paul. A building lot on Eighth and Allen Avenue was bought from
Thomas Allen, and a small frame church erected upon it. Ere long
an addition to the church and a residence for the priest became necessary.
The Congregation now decided to buy the entire block, but was prevented
from so doing by a lawsuit instituted by Mr. Soulard against Thomas
Allen, as to the ownership of the land. After two years' litigation the
case was decided in favor of Allen, who then sold the block to Father
Sigrist. In the meantime the foundation for a commodious brick church
i Cf. Holweck. F. G.. in ' ' Pastoral-Blatt, " vol. 58, Xo. 1.
(104)
The Parish of S. S. Peter and Paul 105
had been laid. Now, after the title to the land was clear, the build-
ing operations that had been suspended were resumed, and on October
23rd, 1853, the second church of S. S. Peter and Paul was dedicated
by Archbishop Kenrick with all possible solemnity, Patrick J. Ryan,
the future Archbishop, but then only in deacon's order, preaching the
sermon. The little frame church was then torn down. School had to
be held from the beginning in a private dwelling on Geyer Avenue.
The new structure was built of brick : it had three aisles, a balcony
for parishoners on both sides of the organ loft, two rows of windows,
and an abbreviated tower. Architecturally it was in nowise remark-
able : ' yet it seated a large congregation. The cost of building was
$18,000.002
From 1854 to 1856 Father Sigrist had as assistants Fathers Bernard
AVatermans and Casper Doebbener. The Congregation grew still more
rapidly than before, but the debt resting on the property had grown
to $20,000, by the time that Father Francis S. Goller was transferred
from Holy Trinity to S. S. Peter and Paul's, as assistant, Father
Sigrist was a man of imposing presence and oratorical ability, but no
such financier as the times seemed to require. Dissatisfaction arose
among the parishioners. A small but active party began a campaign
of abuse, for one reason or another, against Father Sigrist, whilst the
better part of the Congregation upheld him. Father Sigrist grew
nervous under the strain, and when the malcontents turned their favor
to the young assistant, without however finding any encouragement from
him, the pastor and his household made it rather unpleasant for Father
Goller. At last the assistant priest approached the Archbishop with
the request for his removal from S. S. Peter and Paul's or his exeat
from the diocese. Thereupon the Archbishop, realizing that Father
Sigrist 's stay in the rebellious parish could not be productive of any
good, appointed Father Goller in his place. Father Sigrist felt cha-
grined and a large part of the Congregation, which had always admired
him as an able and good priest, raised a sullen protest against his sudden
and seemingly groundless demotion. As Father Goller was small of
stature, especially when compared with the magnificent physique of
Sigrist, the people mocked him as being but a child. But Francis
Goller soon showed them that, when measured from the chin upwards,
and not downwards, he was of a higher stature than their temporary
hero. Father Sigrist. Xo doubt. Father Goller sympathized with the
good, though imprudent man : yet the call of the Archbishop and the
critical condition of the parish demanded that he remain at his post of
duty, however unpleasant or even dangerous it might become. For
a short while there seemed to be signs of a schism. Father Sigrist,
2 S. S. Peter and Paul's Parish, "Souvenir of the Diamond Jubilee."
106 History of the Archdiocese of St. Louis
who regarded the whole proceeding as an act of truculent injustice,
seems to have entertained the idea of placing himself at the head of
the discontented elements and of forming them into an independent
Parish. The fact is that Father Sigrist remained in St. Louis until
the end of 1857, without interfering, however, in the affairs of Father
Goller's parish. About Christmastide 1857 Father Sigrist received
an urgent call from Bishop Maurice de Saint-Palais of Vincennes to
take charge of the German Catholics of Indianapolis. Here, at St.
Mary's Church, Father Sigrist labored with exemplary zeal and great
success until his death, October 28th, 1873.3
Father Francis Salesius Goller, the new rector of S. S. Peter and
Paul's was born October 27th, 1831, at Freiheit Hagen, Westphalia, of
an ancient family of Saxon farmers on the mother's side, and of a
Rhineland family of artisans, on the father's part. Westphalian depth
of thought and feeling was mingled in their son Francis with Rhine-
land quickness of wit and genial spirit. Full of the joy of life and fired
by youthful ambition, "Arens Franz," as he was called from his
mother's ancient farmstead, sought admission in the Collegium German-
icum at Rome, but the outbreak of the cholera in Italy upset the plan.
Having a deep admiration for Professor Doellinger, then at the height
of his fame, the young student decided to pursue his studies in
Munich. But this plan also falling through for reasons unknown, it
was determined that Francis Goller should go to the University of
Tuebingen, where men of the quality of a Hefele, Kuhn, Albert and
Welte were then the bright luminaries of ecclesiastical science. Here
in the genial atmosphere of Suabia, amid the monuments of German
greatness and solidity, Francis Goller imbibed that love for the deeper
parts of theology, and for the great and renowned thinkers of antiquity,
an Augustine, a Thomas Aquinas, a Bonaventure, and others, that dis-
tinguished him all through life. After his graduation at Tuebingen, the
young theologian entered the Seminary of his native diocese of Pader-
born. It was here, in the winter 1854-1855 that Vicar-General Melcher
met Francis Goller and enkindled in him the liveliest enthusiasm for
the missions of America. Having received sub-deaconship in the Cathe-
dral of Paderborn, on Pentecost Sunday 1855, he joined the company
of St Louis missionaries under the guidance of Vicar-General Melcher
and started with them for New York and St Louis, where they arrived
in October 1855.
Goller and his friend Casper Doebbener were raised to the priest-
hood on the Feast of All Saints of the same year, by Archbishop
Kenrick in the Cathedral. It was the day of the terrible railway ac-
cident caused by the collapse of the new bridge over the Gasconade
3 Hohveck, 1. c.
The Parish of S. S. Peter and Paul 107
River, at which a large number of St. Louis Catholics lost their life.
Father Goller filled the position of assistant to Father Anselm at Holy
Trinity Church for a brief space of time ; then after another short
stay at St. Mary's, was appointed assistant, and soon after, successor to
Father Sigrist at S. S. Peter and Paul's.4
From January 1st, 1858 until his death August 18th, 1910, Father
Goller 's life was so intimately and inseparably connected with the parish
of S. S. Peter and Paul that one cannot think of one without thinking of
the other. The congregation soon learnt to understand and appreciate
the great qualities of their pastor. Few priests have found deeper love
and reverence among their parishioners than Father Francis S. Goller
of S. S. Peter and Paul's. His grand monument is the imposing Gothic
Church building of stone he began to erect in the Spring of 1873, and
which was completed and dedicated to divine service on December 12th,
1875. Bishop Ryan officiated at the dedication services; Bishop Fitz-
gerald of Little Rock preached the English sermon, Bishop Michael
Heiss of Milwaukee was celebrant of the Pontifical Highmass, and Bishop
Krantbauer preached in German. Two other Bishops, Seidenbusch of
Duluth, and Louis Fink of Leavenworth, Kansas, were in attendance.
The Congregation overflowed with joy and gladness in spite of the debt
of $92,000.5
It was a heavy burden ; but the Pastor 's far-sighted prudence and
the unselfish cooperation of his assistants, Fathers Francis Ruesse,
Henry Groll and William Klevinghaus, who were like the early Chris-
tians of Jerusalem, "but one heart and one soul," enabled him to
liquidate the entire debt by January 10th, 1887. It was now deter-
mined to complete the tower, and to erect a parish residence of suitable
proportion and architectural beauty. The priests took possession of
their new home on January 2nd, 1889. The tower was completed in
1890 at a total cost of $33,000. Five new bells were installed in March
the next year. The Parish Church of S. S. Peter and Paul is counted
even today, as one of the finest churches in the United States. At the
time it was built, St. Louis did not have many beautiful churches.
Father Goller 's example, no doubt, had a notable influence on the
development of church architecture in the West. Father Goller 's main
motive in devoting all his energy and income to the erection of a worthy
temple of God, was besides this highest of all motives, his pious solicitude
for the poor: "I wanted," he said, "this church to be as beautiful as
possible, that the poor, of whom there are many among us, might also
4 Abbelen, Father. Zum Goldenen Jubilaeum des Hochw Franz S. Goller.
Holweek, Father F. G., "Franz Goller, Priester, " in "Pastoral-Blatt, " vol. 51,
No. 7.
5 Holweek, 1. e.
108 History of the Archdiocese of St. Louis
have a beautiful house which they could call their own."6 Many an
assembly of the highest dignitaries of the Church, Cardinals, Arch-
bishops and Bishops, has this sublime house of God and of God's poor,
witnessed within its walls. Its fame went out to all corners of our
country. Many a priest received his inspiration there for an equally
noble effort.
But great as a church-builder, Father Goller was greater still as
a builder of schools. As early as 1859 he introduced the Poor School-
Sisters de Notre Dame into the schools of S. S. Peter and Paul. This
was the second colony of these excellent teachers and religious in the
diocese. S. S. Peter and Paul's Parish was a fruitful field for the
growth of the Order: at least one hundred and sixty members were
added to it in the course of time from the ranks of S. S. Peter and
Paul's Congregation. The Schools of the Parish had an average at-
tendance of 1,300 pupils.
The boys were at first under the care of lay-teachers, then under
the members of a religious community founded by Father Goller him-
self in 1867, and approved by Archbishop Kenrick, and when they dis-
banded in 1872, by secular teachers and Sisters de Notre Dame. On St.
Bernard's Day, however, on August 20th, 1897, the Brothers of Mary
arrived from Dayton. Brother Albert the Superior was already on the
spot to receive them. The boys of the Parish were placed in their care.
In 1898 the High School Building was erected, and Brother Louis join-
ed the community. The High School was continued until the establish-
ment of the diocesan High Schools claimed most the pupils, and so
brought on the closing of the parochial institution. The higher grades
of the boy-school, however, are still in charge of the Brothers of Mary.7
Father Goller 's efforts in behalf of the parochial school, were of
decisive influence at the Third Plenary Council of Baltimore, which he
attended in an official capacity. Fathers Bonacum and Goller were
Archbishop Kenrick's theologians at the Council. It was well-known
that the question of the necessity of parochial schools would come up
for discussion. Former Councils had praised and advocated, and high-
ly recommended the establishment of such schools: Father Goller and
his friends saw that, if there was no legislation on the matter, all
recommendations would be in vain. They, therefore, set their heart upon
getting a few clear-cut statutes requiring the establishment of parochial
schools wherever it was possible. There were many who agreed with
this view and purpose : but it was to be feared that, among the mul-
tiplicity of important matters, this most important matter might be
placed in a position where only doomsday should awaken it: Father
6 Hohveok, 1. c.
7 Diamond Jubilee, Souvenir, pp. 17 and 18.
The Parish of S. S. Peter and Paul 109
Goller used his thorough knowledge of the question, and his wide
acquaintance with members of the Council, to secure the legislation
which the Council actually adopted: "that within two years after
the promulgation of the Council a parochial school be established and
perpetually sustained at every church, where such a school does not
already exist," and "that a priest, who prevents by his negligence or
after repeated episcopal admonitions takes no steps to erect and sus-
tain a school, deserves to be removed from his church," and "that all
parishes are bound to support such schools, and all parents to send
their children to them, unless they be legitimately dispensed." These
decrees contained in Titulo VI, of the Council, and form the Magna
Charta of our present magnificent Catholic School-System.
Of course, Father Goller was not the only member of the Council
that fought for this legislation : but he certainly was one of its fore-
most advocates. In season and out of season, he spoke of the parochial
school, the Catholic School, heartening his friends, enlightening his op-
ponents, and jolting the careless with some searching question, giving
a tired feeling to some, exasperating others, but never tiring, never ex-
asperated himself, but ever cheerful, though earnest, and pushing on
to victory. Father Goller was not alone in the fight, but he was in the
very midst of it, and his cause was right, as the issue has amply proved.
That is high merit for any man.8
And so, when for the last time, danger threatened the parochial
school system from distinguished churchmen, of best intentions, but of
misguided judgments, Father Goller was among its foremost defenders,
by clear exposition in writing, and caustic speech, repelling attacks and
clearing up ramifications of the matter. His zeal was not a gentle
rivulet ending in a stagnant pool, but a restless fire that burnt away the
rust from the iron. He knew no hatred or ill will : the welfare of
God's people was ever his highest law. When, on the 9th clay of April.
Cardinal Satolli, in company with Archbishop Kain, visited S. S. Peter
and Paul's, finding an assembly of 1,200 children of the School to greet
him in the Sacred Place, Father Goller addressed the Pope's Repre-
sentative in classic Latin, emphasizing the absolute necessity of the
Parochial School in a country that had no traditions and no liberty of
teaching religion in the public school :
"Your Eminence: Entering our church of S. S. Peter and Paul
you meet more than twelve hundred children who are acquiring the
rudiments of Christian Doctrine in our parochial school and receive
from the care and zeal of our good Sisters instructions in good morals
8 Of course, Father Goller met severe condemnation at the hands of the
"Western Watchman" and others, but as it was not a personal matter with him,
he never paid any attention to rude personalities.
110 History of the Archdiocese of St. Louis
as well as in the sciences and arts, so that they may become good citizens
of the State and worthy members of the kingdom of God. For this, our
country, where the Catholics are living dispersed among the many un-
believers and heretics, it is almost impossible, certainly, very difficult,
that Catholic truth should remain the rule of life, unless it be instilled
into the minds of the young from their earliest years. Therefore, I do
not hesitate to affirm, that, in the shadow of every church that is
really nourishing and -bringing forth fruit for everlasting life, you
will find a parochial school ; where, however, you find no parochial school,
the church will appear neglected, and I fear, will soon fall into ruin.
"And if you should find at times such a parish showing some life
and progress, it is because it is drawing its vigor and vital spirit from
other parishes, that are blest with parochial schools, whilst its own off-
spring is gradually dying out. This temple has been built by the parents
of these children, and it is filled three times on every Sunday and
feast day, from the altar to the portals, by the multitude of the faith-
ful. But I am fully convinced, that, if the parochial school should be
suspended, after thirty years only a few pious women and their infants
would be present at the solemnities of the church. ' '9
In response His Eminence congratulated the priests and the people
on the magnificence and solidity of their Church edifice and for their
zeal in caring for the lambs of the flock by laying even deeper and
building more solidly, the foundation and superstructure of the spiritual
edifice in their souls by thorough Catholic education.
That the distinguished pastor of S. S. Peter and Paul was fully
alive to the dangerous tendencies of the times is further evinced by
the loyal interest he extended to the Daily Amerika, a newspaper in
the German language, conducted in the spirit of Catholic principles
and ever ready to meet the rude and aften impudent attacks of infidel
and heretic on the Church. Through his influence the noble convert,
Dr. Edward Preuss, was appointed editor of the paper at a time when
infidel snobbery needed a gentlemanly dressing.
And Dr. Preuss was the man to bring down many a proud Goliath
from his cocksure position. Every Sunday found Dr. Preuss as a
most welcome guest at the hospitable board of his staunchest friend,
Father Francis Goller.
The parish of S. S. Peter and Paul has given to the Church at
least twenty-two priests:10 the number of Sisters has already been
mentioned.
9 The address in Latin and German may be found in the ''Daily Amerika"
of April 10, 1896; and in English in the " Church Progress" of April 10, 1896.
10 A list of these priests is given in ''Souvenir of Diamond Jubilee," pp.
15 and 16.
The Parish of S. S. Peter and Paul 111
The terrible cyclone of May 27th, 1896 struck the church of S. S.
Peter and Paul with indescribable fury ; the roof was torn to pieces
and scattered to the winds, but the heavy walls stood firm under the
shock and counter-shock, as firm as the confidence of the Pastor, that
all would soon be repaired and restored. This hope was not disap-
pointed.11
The daily life of the pastor and his assistants at S. S. Peter and
Paul's was an ideal one. The supreme direction was with the pastor,
who on his part, wished to be no more than "primus inter pares."
Each had his particular duties and offices, each had his own circle of
penitents and parishioners, each had his Cathechism classes to attend,
and each made the pastor, or rather the church of S. S. Peter and
Paul's, his main beneficiary. One by one they took their departure:
Father Francis Ruesse, on April 13, 1898 ; Father Goller himself, August
18, 1910; and Father William Klevinghaus, on February 2nd, 1915:
leaving us only the dearest one of all, the present senior of the arch-
diocese, Father Henry Groll.12 Five years before his death, on the
occasion of his Golden Jubilee of the priesthood, the pastor of S. S.
Peter and Paul was honored by the Pope with the title of Domestic
Prelate of His Holiness. His successor as pastor of S. S. Peter and
Paul was another Domestic Prelate, the Very Reverend 0. J. S. Hoog,
Vicar-General of the Archdiocese.
il At sunrise the next day Father Goller engaged a Building Firm to restore
what the cyclone had just destroyed.
12 Since these words were written, the good Father Groll died, rich in years,
and rich in merits, November 20, 1926.
Chapter 16
HOLY TRINITY PARISH, AND ITS ELDEST DAUGHTER
North of the city -limits of St. Louis a small settlement had sprung
up during the forties of last century, Avhich was incorporated in 1845
and bore the name of Bremen. Among the first citizens of the town
we find the names of Angelrodt and Mallinckrodt. But within ten years
Bremen lost its separate entity being incorporated in the city of St.
Louis. The name Bremen, however, like that of Carondelet, the southern
surburb, still retains its former place in the memory and use of the
people.
The nearest church for the German Catholics of Bremen was St.
Joseph 's : but even this place of worship was sufficiently remote from
their habitations to excite in their hearts a desire for a Church of their
own. In the Spring of 1848 a representative Committee of six was sent
to Vicar-General Melcher, to represent to him their forlorn condition
in spiritual matters, and to ask him for permission to build a church in
Bremen. The number of Catholics in the district, hoAA'ever, seemed too
small as yet, to warrant the erection of a church among them, and
the cautious Vicar-General counselled to wait a year or so. But nothing
daunted by the polite refusal, they marched to Archbishop Kenrick,
and explained conditions. The Archbishop cordially acceded to their
request. The people of Bremen, Catholics and non-catholics, were over-
joyed at the prospect of having a church in their town. Mr. Mallinckrodt
donated a lot on Mallinckrodt and Eleventh Streets, and Bernard Farrar
gave a large plot of land on Mallinckrodt and Fourteenth Streets, on
which the erection of a church building and a schoolhouse was begun
in July 1848. The schoolhouse was a two story building, the upper story
was intended for the pastor's apartments. There was, as yet no
priest assigned to the place. At the cornerstone laying the Jesuit
Father Patschowski of St. Joseph's preached the sermon. When the
Church was completed Archbishop Kenrick dedicated it under the in-
vocation of the Most Holy Trinity, having appointed the Rev. Theodore
Laurensen as its first pastor in January 1849. On the day of dedication,
Trinity Sunday 1849, Mr. Mallinckrodt gave a bell to the new congrega-
tion. All things seemed to be going as merry as the proverbial marriage
bell : but there were some surprising changes in store.1
i "Das Katholiselie Deutschtum von St. Louis in Seinen 20 Gemeinden
1896, pp. 42-53. "Das Katholische Deutschtum," p. 43.
(112)
Holy Trinity Parish and its Eldest Daughter 113
Before the close of the year 1849 Father Laurensen left the parish ;
and the Rev. Joseph Blaarer took his place ; but only until September
1850, when Father John Anselm succeeded him. The number of Bap-
tisms during Father Anselm 's administration of five years rose from
seventy-one to one hundred and fifty-five annually, and the number of
marriages from twenty-seven to fifty-eight.
Archbishop Kenrick came year by year for Confirmations. In
the summer of 1851 the Congregation bought a tract of land on
Florissant Road west of 0 'Fallon Park for the purpose of establish-
ing a cemetery. At the blessing of this "God's Acre" as the Germans
called it, the Fathers Siegrist, Patschowski, S. J., Weber, S. J., Wheeler,
Alleman and Anselm, the pastor of Holy Trinity were present. The
large sum of money which was borrowed from the Archbishop's Bank
for the church became due in 1854, but as the Congregation could not
raise the amount, the cemetery property was offered and accepted in
part-payment.2 But other pressing needs demanded new loans: the
church was entirely too small for the rapidly growing parish, and on
May 18th, 1856, the cornerstone of the new brick church was laid with
appropriate solemnities. Father Simon Sigrist preaching the sermon,
and the two German Catholic organizations, the Orphan Society and
the Benevolent Society, taking part in the festivities.3
In November Father Francis Goller was appointed by Vicar-Gen-
eral Melcher as assistant to Father Anselm at Holy Trinity Parish.
Father Anselm, a native of Nancy in Lorraine, was a truly pious priest,
a member of the Third Order of St. Francis, and very exact in the
observance of its rules, but rather exacting in his demand that his
assistant conform to the same rigid practices.
Father Goller demurred. His view of life did not coincide with
that of his pastor, and perhaps in consequence of this, Father Goller
was transferred to St. Mary's Church, and soon after to S. S. Peter and
Paul's. A good deal of dissatisfaction ensued. Father Anselm was
blamed for the removal of his able assistant, and the clamor against
the pastor grew so loud and wide-spread, that the Archbishop felt
obliged, for the peace of the Congregation, to replace Father Anselm
with the newly arrived and very capable Father Casper Doebbener,
a special friend of Francis Goller.4 On June 22nd, 1856, Father
Doebbener organized a Building Society of ninety members, with the
2 Cf. "Calvary Cemetery" in Part III, Book I, eh. 24 of this History. The
old Trinity Cemetery having been long disused was given to the city by Archbishop
Glennon.
3 "Das Katholische Deutschtum," pp. 43 and 44.
4 "Das Katholische Deutschtum," p. 44. Also Hohveck, "Pastoral-Blatt,"
51,
114 History of the Archdiocese of St. Louis
purpose of providing funds for the Church, but with the result of
piling up debts. The latent rigor of the Congregation, however, is
shown in the fact that a large part of its territory could be safely de-
tached from it, and erected into the new nourishing parish of St. Lib-
ory's. The new Holy Trinity Church was consecrated by Archbishop
Kenrick, on November 1859. On the very day of the dedication three
Redemptorist Fathers started an eight-day mission which had a salutary
quieting effect upon the Congregation.
The old church was remodelled for a school, which was now placed
in charge of the Franciscan Sisters, from the Motherhouse at Olden-
burg, Indiana. Three Sisters of this Congregation arrived in St. Louis
December 28, 1859, and opened school with one hundred and thirty-
five pupils on January 1860. The boys, however, were taught by a
lay-teacher.
The founder of this Sisterhood, Father Francis Joseph Rudolf,
came in the autumn of that year to visit the little Community. On
paying his respects to Archbishop Kenrick, he was invited to transfer
the motherhouse of the Congregation to St. Louis; but after due con-
sultation with the Bishop of Yincennes and Mother Superior Antonia,
he firmly declined the invitation. Father Doebbener had freely given
the lot on which the school building stood to the Sisters: the Sisters
later on bought the adjoining property, and also a small farm of forty
acres in the county. In 1884 the new commodious school building and
convent of the Sisters was completed under the pastorship of Father
Brinkhoff, and in January 1894 the Sisters, at the request of Father
John N. Hoffman took charge at St. Henry's Church having an attend-
ance of one hundred and ninety-three pupils.
In order to have room for a proper parochial residence the parish
bought the adjoining lots at a cost of $4300. Building operations
were begun, but owing to hard times had to be suspended indefinitely,
referring the pastor and his assistant, the Franciscan Father, Servatius
Altmicks, to the shelter of the old narrow quarters, until 1864, when the
new commodious residence was completed at an expense of $7500.
In spite of his many cares and sacrifices, Father Doebbener 's en-
ergies did not relax, but even sought new fields to conquer for God.
Towards the north lay the little German settlement called Baden. Its
few but earnest Catholics attended services at Holy Trinity Church, at a
distance of at least three miles. But there was a convent of the Carme-
lite Nuns in the Old Clay Mansion on what is now Calvary Cemetery
where Father Edmund Saulnier was chaplain. The Chaplain had the
residence at some distance from the Convent, in a four room house, one
room serving as the priest's private chapel, where the people of the
neighborhood were privileged to attend mass and receive holy Com-
Holy Trinity Parish and its Eldest Daughter 115
munion. For Confessions they rode or walked to Holy Trinity Church.
Thus it came about that the pastor of Holy Trinity became interested
in the Catholics of Baden, the majority of whom were German immi-
grants, the others of French and Irish extraction. Father Doebbener
expressed himself as ready to help them in every way to get a Church
of their own. Two plots of ground were offered; Archbishop Kenrick
decided to buy the two acres of woodland in the town of Baden, the
site of the present parish building.5
Father Doebbener, the old Prussian cavalry soldier, brought new
energy into the proceedings. The parishioners hauled the rock and
sand for the foundation. In 1864 the foundation was completed; the
corner stone for the brick superstructure was laid September 27th, by
the pastor who also made an eloquent address. Two train loads of
Catholics, among them the members of the German and Irish Cath-
olic Societies of St. Louis, graced the occasion. Father Phelan also made
an address to the assembled multitude in his crisp and clear English.
The winter 1863-1864 was very mild. The bricks were made and
burnt on the place. Sand was brought from the Mississippi, and thus
the Avails of the new Temple of God began to rise higher and higher
until the roof covered all and the church was ready for dedication on May
3rd, 1864. It was the Feast of the Finding of the Cross. Accordingly
the church was named for the Holy Cross of Christ, but the exalta-
tion of the Holy Cross was chosen as Titular Feast. Of course, many
things were still lacking in the new church: there was no ceiling, no
plastering, no communion rail, no proper altar, and no pastor. All
the money the parish had raised was spent.6
At first the Sunday services were performed by the founder and
builder of the church, Father Doebbener : later on they were performed
alternately by Father Doebbener and his assistant, Father Frederick
Brinkhoff. One of them would binate at the Holy Trinity Church, whilst
the other rode to Baden to say mass and preach and theri to gallop back
to Bremen to sing the Highmass there. The parish of the Holy Cross
grew and prospered and in 1864 built a small brick house for the pastor's
residence. Father Brinckhoff took possession of the parish in November
1864, as the first Pastor of Holy Cross Parish; but, his regime was cut
short by his transfer to Holy Trinity Parish as successor to Father
Doebbener. Father Casper Doebbener in 1865 seems to have felt a
certain exhaustion after the herculean effort of the last few years
and accordingly asked Vicar-General Melcher for a leave of absence.
A visit to his old home would surely restore his health and equanimity,
5 Wigger, Peter, "Goldenes Jubilaeum der HI. Kreuz-Gemeinde zu Baden,"
St. Louis, 1914.
6 Wigger, op. cit., pp. 15 and 16.
116 History of the Archdiocese of St. Louis
but the Vicar-General thought the priest's ability and resourcefulness
could not be spared under present circumstances. Father Doebbener
was determined to leave, transferred the entire financial care and re-
sponsibility to the Board of Trustees of the Parish that were elected by
the Building Society, and departed for Europe without express per-
mission. It was a mistake, as Father Doebbener found on his return
from Europe : he was no longer persona grata in the diocese, and he
wended his way regretfully to Terre Haute, Indiana, where he labor-
ed with pious zeal and success among the German Catholics; until in
the seventies he returned to St. Louis.7
Father Frederick Brinckhoff on his accession to the pastorate of
the Holy Trinity Church, found a church-debt of $20,000, and general
discontent in the Congregation. One of the new pastor's first official acts
was the dissolution of the Building Society, after this the spirit of
peace once more hovered over the disturbed elements, and grateful calm
returned with all its blessings. Within the next twelve months Holy
Trinity Church three newly ordained priests celebrated their first holy
Mass in the Church: Father Herman Wigger, on June 25th, 1865;
Theodor Kussmann and Joseph Helwig on June 5th, 1866.
Financial matters were not so favorable. Archbishop Kenrick had
advanced $22,000.00 to the Congregation, and in 1868 demanded re-
payment, as he intended to close his banking business. In order to meet
this call, the parishoners decided to organize a bank of their own. With
the proceeds of the sale of the stock, they paid the Archbishop's claim.
The Bank continued operations until the year 1876.8
From now on the course of Holy Trinity Parish ran smoothly in
the grooves assigned it. Societies were formed, missions given, a fine
church choir was organized and a large school building erected; and
lastly the Parish itself was incorporated under the state-laws.9 In 1886
Father Brinckhoff made a journey to his old home, and on his return in
the Fall of the year received an enthusiastic reception from his parish-
ioners. But the good Father's health was undermined by the labors
of years spent in building up the parish. He died on March 31st, 1887,
in the fifty-first year of his age.
For a short period Father John L. Gadell administered the affairs
of the Church but on May 12. Father Joseph Schroeder became pastor.
At a parish meeting held on June 12th, the trustees made the announce-
ment that a debt of $33,000.00, was resting upon the church. Father
7 Chancery Eecorcls.
s Archbishop Kenrick 's Account Book in 1870, charges the Holy Trinity Parish
with $5,576.68 and marked it "remitted."
o "Das Katholische Deutschtum in St. Louis," p. 42.
Holy Trinity Parish and its Eldest Daughter 117
Schroeder set to work resolutely to cancel the debt, and to raise a fund
for a new church. All this was accomplished in due time and before
his death the grand Gothic structure, one of the finest in the city, was
completed in the Fall of 1899 and was dedicated by Archbishop Kain
on October 22nd, 1899. Father Joseph Schroeder was a good faithful
priest, of a quiet, retiring nature, but of a firm character. He was born
in St. Louis on November 19th, 1849, made his studies with the Fran-
ciscan Fathers of Teutopolis and at the Salesianum in Milwaukee. Be-
fore his appointment to Holy Trinity Church, Father Schroeder had
served with patient zeal the churches at Portage des Sioux, Bridgeton,
and Linn. He died on June 17th, 1907, and was succeeded by Father
Joseph Schaefers, October 1st, 1907, who died before the end of the
year, to be succeeded in turn by the Rev. Joseph Lubeley.
The parish numbers nine hundred families, and has nine hundred
children in its school. In 1909 a fine rectory was built on the site of
the old one, and the church was tastefully frescoed. The beautiful
church was severely damaged by the cyclone of 1927, but has been
restored and, in a manner, improved, since the cataclysm.
Chapter 17
THE REDEMPTORISTS AT THE CATHEDRAL
During the pastorship of Father Simon Augustin Paris from 1844
to 1856, the affairs of the Cathedral parish ran in smooth, perhaps
even sluggish courses. The establishment of the new and vigorous
parishes all around the old mother drew away from her many of her
best supporters.1 The usual ministrations of the church were, no
doubt, zealously offered to the remnants of the old Creole families.
Father Patrick J. Ryan, from 1857 to 1861, brings back to the venerable
monument of Bishop Rosati's Cathedral an after-glow of its former
glories. His commanding and graceful presence, his lambent play of wit
and kindly humor, and his truly remarkable flow of language gave Father
Ryan a widespread fame and popularity. From all parts of the city
the people would flock to the Cathedral whenever Father Ryan was
announced as the preacher. But this enthusiastic audience was directed
from the Cathedral to the new Church of the Annunciation, which
had been built for Father Ryan during his absence in Europe with
the Archbishop.2 Father Ryan's successors at the Cathedral were
Rev. Raphael Cappezuto (1861-1862) and Father F. M. Kielty 1863-
1866. In 1866, the care of the Cathedral parish was entrusted to a
band of Redemptorist Fathers, under the Rev. Louis Dold as Superior.
As early as 1861, the Redemptorist Fathers had received a hearty in-
vitation from the Archbishop to found a house of their Order in the
archdiocese. The invitation was repeated in 1865, and the offer of
the Cathedral parish as a temporary field of labor was made to them ;
the Bishop retaining for his own use the office and adjoining parlor
in the Residence at a rental of $1,000 per year. The new Pastor, Rev.
Louis Dold, arrived on August 27th, 1866 and was joined within two
days by his assistants Egidius Smulders and Ferreol Girardey, and
the Brothers Jacques and Peter. The three men chosen to rule over
1 Every year of this period showed a deficit of a thousand dollars more or
less which the Archbishop invariably made good. Towards the end of Father
Paris' administration, the Archbishop built the present Cathedral dwelling, (in
1852), and in the following year made some changes and improvements in the
Cathedral, erected the present society and school house. The cost of these im-
provements was $15,923.19; the Parish subscription amounted to $4,416.26, which
left a deficit of $11,506.92, to be paid by His Grace.
2 Under Bishop Ryan's pastorship at the Cathedral this annual deficit ran
merrily on, reaching within twenty-five years the sum of $57,082.98. Archbishop
Kenrick, however, balanced this account from year to year by contributing the
required amount.
(118)
The Redemptorists at the Cathedral 119
the destines of the Cathedral, and to lay the foundations of their
Order in St. Louis, were remarkable men, each in his own way.
Father Louis Dold the Superior was born at Mons, Belgium
October 28th, 1821. He made his religious profession November 6th,
1843, and was ordained priest December 21st, 1850. He possessed
an extraordinary talent for languages. He was Lector of Dogmatic The-
ology in the Redemptorist Seminary at Cumberland, Md. In the fifties,
he was sent on a most difficult mission to the Island of St. Thomas, the
account of which, in his graphic descriptions, reads like a romance.
He was a missionary in Chili, South America, in 1861, after which, re-
turning to the United States, he worked with zeal in many capacities,
especially as a missionary preacher of great power. He made a
voyage to Palestine, an account of which he has left in his writings.3
Father Giles Smulders was born November 1st, 1815, he is a
Hollander by birth, and was educated in Belgium. He was one of
the Redemptorist Pioneers in the United States. He founded the Re-
demptorist house in Detroit, Mich., and also founded a Religious Order
of Women, "The Sisters of the Immaculate Heart of Mary," who
labor principally in teaching parochial schools in the Diocese of Detroit.
When the Paulist Fathers, under Father Hecker, seceded from the
Redemptorist Order, in the year 1858, Father Smulders, with great
courage, energy and faith in God, took charge of the English missions.
At the outbreak of the war between the States, Father Smulders,
being an intense sympathizer with the Southern cause, became a
Chaplain in the Confederate army. He loved to preach the word of
God in its native simplicity and strength.4
Father Ferreol Girardey was born in France April 21st, 1839,
came to United States very early in life, he received his education in
New Orleans, at St. Charles College, Maryland, and at the Seminary of
the Redemptorists at Cumberland, Maryland. He was raised to the
priesthood on June 11th, 1862. A Compendium of the History of
Philosophy was the literary fruit of his years of teaching in College.
He was one of the contributors to the New Orleans Catholic Morning
Star. He had ever shown himself devoted to the Catholic press, and
generally contributed to the Catholic papers in his vicinity. The
IV est em Cross, Kansas City, and The Michigan Catholic, have both
been favored by the strength of his support.5
When the Fathers arrived in St. Louis the city numbered a popu-
lation of about 204,000. The cholera, in its most virulent form, was
epidemic. The death rate for a while was more than one hundred
daily. Though the Fathers were frequently called upon day and night
3 Leaves from The History of St. Alphonsus Church, St. Louis, pp. 3 and 4.
4 Ibidem, pp. 4 and 5.
5 Ibidem, pp. 6 and 7.
120 History of the Archdiocese of St. Louis
to minister at the bedsides of cholera patients, God protected them
and they escaped unscathed.
The Cathedral parish, comprising the business and manufacturing
district of the city, was large in extent, though small as to the actual
number of its families. It entailed, however, much labor on the priest.
Within the parish limits were situated the St. Louis Hospital, founded
nearly sixty-five years ago, and under the direction of the Sisters of
Charity; a boys' school, under the care of the Christian Brothers,
with an attendance of about sixty boys; a girls' school, located on the
corner of Fifth and Walnut Streets, with an attendance of one hundred
pupils, in charge of the Sisters of Charity; also several large hotels,
which gave employment to many Catholic men and women. Owing,
doubtless to the troubled condition of the times, the parish and church
were in a most neglected state. Smoke and dirt gave to the church
a forbidding aspect. High Mass was no longer sung on Sundays
and Holydays. As only a few people came to church, they were re-
galed with a very short sermon. Many persons belonging to the parish
stayed away or went elsewhere. Few pews were rented. The yearly
expense exceeded the income by thousands of dollars. Temporal and
spiritual ruin threatened/1
The Fathers, long accustomed to such labors, took in the situation
at a glance, and immediately threw themselves with great zeal into
the work of reorganization. High Mass on Sundays and Festivals was
resumed. The church was soon cleaned and repainted. Restored to
its pristine beauty, it once more became attractive in the eyes of the
people.
In October 1866, a mission was given at the Cathedral, with
gratifying results. A special effort was made to bring back to the church
the French Catholics scattered throughout the parish. A special Sunday
service at 9 o'clock with Mass and French sermon was inaugurated.7
On May 8th, 1867, the Community received a most valuable ac-
quisition in the person of Rev. Joseph Henning.
Father Henning was born in New York City, November 17th, 1838.
He was educated principally in Xew York and Cumberland, Maryland.
Having pronounced his vows as a Redemptorist, December 10th, 1855,
he pursued his studies and was elevated to the sacred priesthood June
11th, 1862.8
In the meantime the Fathers were laying the plans for their church
and residence on Grand Avenue. It was the first day of Our Lady's
month, 1867, that ground was broken for the St. Alphonsus Church.
Father Dold, who had made special studies in architecture, drew the
6 Leaves from the History of St. Alphonsius Church, p. 10.
7 Ibidem, pp. 10 and 11.
8 Ibidem, p. 12.
The Redemptorists at the Cathedral 121
plans for the edifice, a strictly Gothic structure, entirely of stone. A
big-hearted Irishman, John Doyle, promised a donation of $7,000 and
paid $1,000 at once, and the remaining $6,000 by bequest. As the
work was progressing but slowly, the Fathers determined to remove
to the new location before the completion of the church. December
1st, 1868, was the memorable day on which they bade farewell to the
Cathedral residence and turned westward, while Father Myles W.
Tobyn took possession, and continued the good work until February
1886.
Of the sixteen bishops consecrated by Archbishop Kenrick the three
first and the six last, received the episcopal dignity, not in the St. Louis
Cathedral, but some in the churches of their Order, some in their own
parish churches, and some in other Cathedrals.
Bishop James Van de Yelde of Chicago and Bishop John B.
Miege, Vicar Apostolic of Indian Territory, both being Jesuits, chose
for the place of their consecration the Church of St. Francis Xavier
in St. Louis ; the one on February, 11th, 1849 ; and the other on March
25, 1851.
Bishop John McGill of Richmond was consecrated in the Cathedral
of Bardstown, November 10th, 1850. The following seven Bishops
were consecrated by Archbishop Kenrick in the St. Louis Cathedral :
Anthony O 'Regan of Chicago, on July 25th, 1854; James Duggan,
Coadjutor Bishop of St. Louis, and third Bishop of Chicago, on May
3rd, 1857, Clement Smith, a Trappist, Bishop of Dubuque, on the same
day ; James Whelan, a Dominican, Bishop of Nashville, and James
O 'Gorman, Trappist, Bishop of Raphanea and Vicar Apostolic of
Nebraska on May 8th, 1859 ; Thomas Grace, Bishop of St, Paul, on
July 24th, 1895; Patrick Feehan, Bishop of Nashville, was the last
of the Bishops consecrated in the old St. Louis Cathedral, the Arch-
bishop officiating as consecrating Prelate. He was consecrated on the
1st of November 1865, the thirteenth Anniversary of his ordination as
a priest. Bishop Feehan governed the Diocese of Nashville for fifteen years,
until the 10th of September, 1880, when he was created the first
Archbishop of Chicago. Of the remaining six Bishops John Hennessey
of Dubuque was consecrated in St. Raphael's Cathedral of his own
episcopal See, on September 30th, 1866, and Bishop Joseph Melcher
of Green Bay, in St. Mary's Church, St. Louis on July 12th, 1868.
Bishop John Hogan of St. Joseph, Bishop Patrick J. Ryan, Coadjutor
of St. Louis and Archbishop of Philadelphia, Bishop Thomas Bonacum
of Lincoln, Nebraska, and Bishop John J. Hennessey of Wichita were
all consecrated in the pro-cathedral, the Church of St. John the Apostle.
Chapter 18
ECCLESIASTICAL POLITICS
The Seventh Provincial Council of Baltimore held under Arch-
bishop Eccleston in May 1849, was attended by Archbishop Peter
Richard Kenrick. His Theologians were Fathers Simon A. Pavis and
Thomas Foley.1 The opening sermon preached by the new Archbishop
of the West made a deep impression on the assembled prelates: The
main business of the assembly was the extension and regulation of the
ecclesiastical organization. The outstanding matter for discussion was
the mode of selecting candidates for the episcopal office : It has ap-
peared good to the Fathers of the Council that the commendation of
priests to be elevated to the episcopal dignity should be made according
to the usage already sanctioned by the Holy See : the Archbishop how-
ever, of the Province, to which the diocese, that is to be provided with
a new pastor, belongs, shall send the commendation of the priests
that are proposed, to the other archbishops, who shall then make known
their judgment on the priests to recommend, to the Holy See"2 The
Sacred Congregation of the Propaganda approved of this mode of
selecting candidates for the episcopacy, on August 10, 1850.3 This
new Decree refers to a former Decree, June 14, 1834, in which it is
stated that the bishops can only speak of recommending, never of
electing, nominating or demanding the appointment of any priest they
propose.4
Archbishop Samuel Eccleston of Baltimore died on April 22nd,
1851. Four days later the Bishop of Philadelphia wrote to his brother:
''On occasion of the burial of the Archbishop of Baltimore we held
a conference to consult upon the choice of his successor, as we knew
of no disposition made by (The Archbishop) himself on this point.
The choice of all who were present, that is, Pittsburg and Richmond
and myself, agreed upon the Bishop of Buffalo (John Timon) whom we
hope to see transferred (to Baltimore) by the Holy See. We wish
to have you send your choice to the S. Congregation as soon as
possible. I wrote this hastily April xxvi day, MDCCCLI."5 But
the writer himself Francis Patrick Kenrick was promoted to the See of
i Concilia Baltimorensia, 1851, p. 266.
2 Concilia Baltimorensia, pp. 290 and 291.
3 Concilia Baltimorensia, p. 117.
4 Concilia Baltimorensia, p. 120.
5 Kenrick-Frenaye Correspondence.
(122)
Ecclesiastical Politics 123
Baltimore August 3rd, 1851, and appointed Apostolic Delegate to preside
at a Plenary Council to be held in May of 1852.
Archbishop Kenrick's suffragan see of Chicago was deprived of
its first Bishop, William Quarter, by a sudden and unexpected death
on April 10th, 1848. According to the rule then in force, the American
Bishops were called upon to submit a so-called "terna," three names
of those, whom they considered worthy and competent. Bishop Francis
Patrick wrote to Archbishop Peter Richard: "I consider James Van
de Velde as worthy of the first choice on account of the natural gifts and
qualities of the man, and I think that his promotion is to be urged,
even by the Pope's instruction, at this time particularly, in order to
give this testimonial of the American Bishops in favor of the Society
of Jesus so much vexed and harassed. ' '
On June 1, the Bishop of Philadelphia returns to the subject :
"In the meantime I am praying for the appointment of Father
Van de Velde as Bishop of Chicago; for aside from his good moral
life he has piety, and he knows languages, German also (as I think),
in which case he will be acceptable to the people of his own tongue."6
Towards the end of 1848, the news arrived that Father Van de
Velde, S.J., had been nominated Bishop of Chicago. In the beginning
of December the Brief "freeing him from allegiance to the Society
of Jesus and appointing him to the vacant see of Chicago" was placed
in his hands. The humble Jesuit was reluctant to accept; but on
being assured by Archbishop Kenrick that the Pope's words implied
a command, Bishop Van de Velde submitted himself to the will of the
Holy Father. He was consecrated by Archbishop Kenrick in the
College Church at St. Louis, on February 11, 1849.
Bishop Van de Velde entered upon his new and grave duties, but
he soon found them too onerous and disagreeable for a man of his
shattered health and peace-loving disposition. He resigned. The Pre-
fect of the Congregation of the Propaganda, Cardinal Fransoni, wrote
him a letter of encouragement and high appreciation. The Bishop
then dispatched a second letter to Rome, tendering his unqualified resig-
nation. The Sacred Congregation referred the matter to the First
Plenary Council of Baltimore, which assembled at Baltimore in May,
1852. But instead of accepting the Bishop's resignation, the Fathers
of the Council agreed to divide Illinois into two dioceses and make
Quincy the see of the southern portion. Bishop Van de Velde now
offered to accept Quincy, but was refused. It was then that the
Bishop decided to go to Rome in person. Concerning this matter
Archbishop Francis Patrick Kenrick, now archbishop of Baltimore,
wrote on the Vigil of Christmas, 1851: "The Bishop of Chicago
6 Kenrick-Frenaye Correspondence.
124 History of the Archdiocese of St. Louis
thinks there should be a new see established in the lower part of the
State of Illinois."7
From this it would appear the Bishop Van de Velde had no
objection to the dismemberment of his diocese; yet he may have con-
sented to it mainly in the hope of getting rid of Chicago.
In the meantime the Archbishop of St. Louis was beginning to
feel the weight of his laborious years and looking around for an
available coadjutor. The thought of selecting the Bishop of Chicago
for this office may have been in his mind at that time, 1852. That
it was in the mind of Bishop Van de Velde seems quite probable from
what he states about his first interview with Pius IX: "The Holy
Father seems inclined to either accept his (Van de Velde 's) resignation,
or at least to make him coadjutor, or Auxiliary Bishop to some other
Prelate."
No name of any prelate seeking a coadjutor is mentioned here :
yet the probabilities point to Archbishop Kenrick.
On November 24, 1851, Francis Patrick Kenrick had tried to dis-
suade his brother from taking a coadjutor, and more particularly, one
that offered his services : l ' There are many inconveniences connected
with the assistance offered by a coadjutor, so that a Bishop may hardly
be said to govern his diocese, once a coadjutor has been appointed — I
believe moreover, that one who has offered himself of his own accord
should never be appointed."8
So far it has become clear that Archbishop Kenrick of St. Louis
had asked for a coadjutor, and the Bishop Van de Velde had asked
the Pope among other things to appoint him coadjutor to some American
Prelate. That the two lines of action had a bearing on the same
coadjutorship, becomes clearer from what the Archbishop of Balti-
more wrote to his brother on the Feast of the Holy Name, 1852 :
"As to the question of a coadjutor, I cannot approve the plan of
choosing one who is bound already to another see, just because he
wishes to get away from the burden of its care. I think therefore that
there should be absolutely no yielding to the aims of such a Bishop.
But if you wish to make the request to have him named as your
successor, in the event of any misfortune to you, I shall not oppose such
a measure. The Holy See, I think, would permit him, while retaining
the government of his own see, to hold the title of Coadjutor (to
St. Louis) with the right of succession."9
But the Archbishop of Baltimore was plainly not in favor of
such a move. As open resistance, however, was out of question, he
sought to gain time and the support of others. For in the same letter
7 Kenrick-Frenaye Correspondence, p. 321,
8 Kenrick-Frenaye Correspondence, p. 328.
9 Kenrick-Frenaye Correspondence, p. 325.
Ecclesiastical Politics 125
he said : "I think you ought not to make known your plans to the
Bishop Chicago, until the whole affair can be made the subject of de-
liberation here (in the Council).10
On October 20, 1852, the Archbishop of Baltimore sent a lengthy
exposition of the new turn of affairs to his brother of St. Louis: "You
have learned that our plan did not succeed, as I think : and the Bishop
of Chicago is now on his way to return to his see. The Bishop of
Pittsburgh thinks that he is confident of your requesting him as coad-
jutor : but the Bishop of Chicago declared to the S. Congregation and
to me that he would be willing to undertake the government of the
District of Columbia together with the southern counties (of Maryland)
under the title of Vicar- Apostolic, if it were so determined. This in-
deed does not seem to me to be quite the right arrangement. It remains
for you to decide whether it would be a better plan to ask for his ap-
pointment as your coadjutor. To find a successor (for Chicago) will
be another big problem. At the suggestion of the Bishop of Pittsburgh
the Bishop of Chicago recommended Edward Purcell, to whom he
knew that the S. Congregation was unfavorable. My letter also written
on the complaint of the Bishop of Charleston was a bar (to the recom-
mendation), more especially because the Bishop of Pittsburgh (in
his letter) spoke as representing me. Now he (the Bishop of Pittsburgh)
asks me to tell the S. Congregation that I am not opposed (to Purcell),
also to have you write (to Rome) in favor of Edward (Purcell). He
thinks that this (appointment) would put an end to discord, which,
in the event of another (appointment) will, he believes, end in schism.
I wish you to use your own judgment in this case.
"As to the Diocese of Quincy, the priest Obermeyer is hardly the
man for the place, as I see it. Though his moral life is without blame,
and he is quite a stranger to the vice of money greed, he is yet a little
severe, and too much attached to his own opinion. Your own Vicar-
General (Joseph Melcher) would, in my opinion, be preferable, though
I am not unmindful that, in your judgment, he has no administrative
ability.
"The Bishop of Chicago was opposed to the choice of George
Carrell as Bishop of Covington. David Deparcq, who was the second
choice, worn with labors and years, hardly has the qualities to be desired
in a bishop. Louis Senez is mentioned by the Bishop of Chicago for
the see of Natchez. If this should be done, there is hardly one left
for the Vicariate Apostolic of Florida ; for the Superiors of both candi-
dates who have been recommended, request that neither one of them be
appointed. Perhaps it would be well to give this post (Florida) to
Edward Barron. It would be a tribute of honor to his good life, and
Kenrick-Frenaye Correspondence, p. 326.
126 History of the Archdiocese of St. Louis
provide means of support, for he is working in Columbus as a parish
priest, and it is probable that he will suffer financial loss. ' ni
This letter proves beyond a doubt that the Archbishop of St. Louis
had serious thoughts of asking for Bishop Van de Velde as his coad-
jutor, and that Bishop Van de Velde had some sort of an understand-
ing on the matter with the Archbishop of St. Louis. It follows, there-
fore that the Bishop, whom the Archbishop of Baltimore represents
as offering his services to Archbishop Kenrick of St. Louis as his
coadjutor, was no one else but Bishop Van de Velde of Chicago. On
November 8, 1852, Francis Patrick of Baltimore wrote to Peter Richard
of St. Louis: "I think the (present) Bishop of Chicago should be
transferred to the see of Natchez or Natchitoches. But by no means
to be made coadjutor. He lacks good judgment."12
In the meantime the resignation of Bishop Van de Velde was
accepted in Rome, and the Metropolitan of St. Louis was requested to
send in three names for the diocese of Chicago. For on December 14,
1852, the Archbishop of Baltimore writes: "In reference to the choice
of candidates for the see of Chicago I have nothing in writing; but
the Bishop of Pittsburgh, and the Bishop of Chicago, both have told
me that this is the wish of the S. Congregation. If the Bishop of
Chicago is transferred to Natchez, which appears to me to be much
desired, then William Elder, John Loughlin, Patrick Reilly, of Wilming-
ton, might be proposed."13
As the Metropolitan of St. Louis hesitates to send his terna, his
brother urges him on, saying: "The Bishop of Pittsburgh thinks you
ought to present the names ; as the Bishop of Chicago, by the very
fact of resigning the see, is hardly the one to make provision for its
future government. As William Elder and Josue Young are already
recommended for other sees, it would not be the proper thing to name
them. Anthony 0 'Regan is one worthy of recommendation."14
Anthony 0 'Regan was at that time President of the Diocesan
Seminary of St. Louis. He was placed on the list as first choice. But
Bishop Van de Velde seems to have resented the action of the two
Kenricks. In his letter of January 18, 1853, the Archbishop of Balti-
more rather angrily animadverts upon the course pursued by Bishop
Van de Velde : ' ' The man from Chicago has unsettled everything,
stating that the Archbishops arrange things just as they choose : that
they determined upon the erection of this new diocese (Quincy) with-
out consulting him, and recommended priests (to head the new see)
without his knowledge. He moreover proposes Alton as better deserving
ii Kenrick-Frenaye Correspondence, pp. 335 and 336.
12 Kenrick-Frenaye Correspondence, p. 340.
13 Kenrick-Frenaye Correspondence, p. 342.
14 Kenrick-Frenaye Correspondence, p. 347.
Ecclesiastical Politics 127
(the honor of an episcopal city) : and he also expresses the wish to
have a Vicar-Apostolic (for the district) with no city determined (as
the seat of episcopal government), leaving it to the Vicar's judgment
and experience to choose his own cathedral city."15
Xo doubt, Bishop Van de Velde 's suggestions were wise. In fact,
Alton did become the episcopal city, only to lose the honor, after three
administrations, to the capital of the State, Springfield. Yet, as we
have seen, Bishop Van de Velcle had favored Quincy at the time of
the Baltimore Council, and the Archbishop of St. Louis, as Metro-
politan was fully within his competence in recommending candidates
for Quincy as well as Chicago.
It seems the case of Bishop Van de Velde was still undecided at
Rome. "We ought, I think, not too readily depart from what has been
done in the Council and approved. It is my judgment, that the Bishop
of Chicago should be transferred to another see, preferably to Natchez.
But. if the Holy See does not approve this, then Joseph Melcher ap-
pears to me the most worthy of those recommended (for Natchez)."16
Joseph Melcher was then the Vicar-General of St. Louis for the
German portion of the Archdiocese.
As Bishop Van de Velde was transferred to Natchez on July 29,
1853, the question of filling the sees of Chicago and Quincy took on
new interest. "I am sending 3-ou documents from Rome," wrote
Francis Patrick on September 10, "from which you will understand
that the case of the Bishop of Chicago will be up for another considera-
tion. They whom you recommended, had, it appears, no weight."17
And again on October 17, he writes: "I believe that Anthony
0 'Regan is the best choice. There is nothing against him but a weak
voice. I fear however, that the S. Congregation will go slow (in the
appointment of 0 'Regan), by reason of the complaints made against
the Irish."18
It would follow from these indications that the favorite candidate
for the diocese of Chicago was Anthony 0 'Regan, and for that of
Quincy, Joseph Melcher. Both of them were unwilling to accept the
burden. Yet both were favored by Rome. Some opposition to them
must, however, have been at work, as the appointment was delayed
so long. An administrator, at least, was needed at Chicago to keep
matters from going from bad to worse. On July 23, 1853, Joseph
Melcher was appointed Bishop of Quincy and Administrator of Chi-
cago, but he declined to accept the double burden: Hence Francis
Patrick complains on October 17, 1853: "I am at a loss to know whv
15 Kenrick-Frenaye Correspondence, pp. 347, s. s.
16 Kenrick-Frenaye Correspondence, p. 348.
17 Kenrick-Frenaye Correspondence, p. 355.
18 Kenrick-Frenaye Correspondence, p. 356.
128 History of the Archdiocese of St. Louis
you did not prevail upon Joseph Melcher to accept the burden, or at
least to undertake the administration of Chicago, until the Holy See
gives further orders. My mind is, that he ought to be made to accept
the see of Quincy. I wish, however, to know what you think of it."19
Still. Father Melcher remained obdurate. He might have accepted
Quincy, but Chicago, never. Our Baltimore Prelate wrote October 20.
1853: "As you believe it not advisable to urge Joseph Melcher too
much, my mind turns to Leonard Ambrose Obermeyer, as a name to
be recommended, against whom there is no objection, but his unbending
rigor in habits of thought and unyielding firmness in holding to his own
judgment. But I fear that he would reject an honor, that had been
first offered to another. You may now ask for a coadjutor, if you know
one fitted for the office."20
It was now that Archbishop Peter Richard made a change in the
tenia he had submitted to Rome for Chicago, upon which his brother
animadverts as follows, on December 30, 1853: "I am sorry to see
that you have changed your choice of candidates. Anthony 0 'Regan
has qualities for a Bishop. He should have retained the place of first
choice. "21
Still, Anthony 0 'Regan received the appointment for Chicago ; yet
like Joseph Melcher, declined the honor. "I am sorry." wrote Francis
Patrick on March 14. 1854. "that Anthony 0 'Regan refuses to bear
the burden. I think that you ought to send James Duggan to the city
of Chicago without delay, giving him the title and the authority of
Administrator in accordance with the Pope's brief, of which I hope
you have received a copy."'-2
The Archbishop of St. Louis accordingly sent James Duggan. his
Vicar-General, to Chicago as Administrator of the diocese.
"I confidently expect," wrote Francis Patrick, "that the Holy See
will soon name a Bishop for Chicago, and prevent further evils by
longer delay. ' '23
Bishop Elect Anthony 0 'Regan yielded at last to- the persuasions
and remonstrances of his friends, and allowed himself to be conse-
crated on July 25, 1854, in the Cathedral of St. Louis. At Chicago, he
also assumed the administration of what was set apart for the new
diocese of Quincy. This arrangement continued until January 9, 1857,
when the city of Alton became the see, instead of Quincy. and received
its first Bishop in the person of Henry Damian Juncker.
19 Kenrick-Frenaye Correspondence, p. 357.
20 Kenrick-Frenaye Correspondence, p. 358.
21 Kenrick-Frenaye Correspondence, p. 362.
22 Kenrick-Frenaye Correspondence, p. 364.
23 Kenrick-Frenaye Correspondence, p. 365.
Ecclesiastical Politics 129
Now the question of a coadjutor for St. Louis demanded a solu-
tion. Here is what Francis Patrick wrote on Palm Sunday, 1854:
"The Bishop of Buffalo (Timon) thinks as I do, that you ought
not to ask for a coadjutor: for usually he (a coadjutor) is more in the
way of a bar, than a help, and readily offends in the reverence due to
a Bishop. However, if you will not give up your design, then choose
one whom you know well, and who is in disposition not out of harmony
with yourself. Do not, in a choice of such moment, trust to the recom-
mendations of others. It will have a bearing on the peace and tran-
quility of all that remains to you of the years of life.'"24
Archbishop Kenrick, on January 9, 1857, received what he had so
persistently sought: Father James Duggan was appointed as coad-
jutor, and consecrated by him under the title of Bishop of Antigone,
May 3, 1857. "Bishop Duggan was born at Maynooth, Ireland, May
22nd, 1825, and educated at the Seminary of Ballaghadereen. He
was one of several ecclesiastics who responded to a call of Archbishop
Kenrick in 1812, and completing his course at St. Vincent's, Cape
Girardeau, he was ordained May 29th, 1847. Having been assigned to
the Cathedral parish, he attracted attention by his zeal and devoteclness,
by his instructions to children, by his scholarly, eloquent discourses."25
Archbishop Kenrick felt delighted as well as relieved. But his satisfac-
tion was not to be of long duration. The Bishop of Chicago, Anthony
0 'Regan, left no stone unturned to effect his release from what had
proved to be an unbearable burden. Both the Kenricks begged him
to be patient and to await better times, yet all in vain. It was, there-
fore, the part of prudence to prepare for the emergency. "I advise
you therefore," wrote Francis Patrick to his brother, on May 9, 1858,
"if you get news of the resignation of the Bishop of Chicago, to call
a Provincial Synod at once, to present names of priests for the see,
and to consider other problems, things needful and fitting. ... If you
recommend priests of known good qualities and put together a few
simple and clear decrees, the Holy See will approve with very little
delay. This matter is urgent, so as not to let the diocese of Chicago
go headlong to ruin."26
The Provincial Council, the second and last one ever held in St.
Louis, was convened in the month of December, 1858, about two months
after Bishop 0 'Regan's resignation had been accepted. The Coadjutor-
Bishop of St. Louis, James Duggan, attended it in his quality of Ad-
ministrator of Chicago. Archbishop Francis Patrick wrote on July
4, 1858:
24 Kenrick-Frenaye Correspondence, p. 368.
25 Shea, J. G., "History of the Catholic Church in IT. S.," vol. IV, p. 620.
26 Kenrick-Frenaye Correspondence, p. 412.
Vol. II-
130 History of the Archdiocese of St. Louis
"I hope that your Coadjutor may get things in order soon in
Chicago. All good men are deploring the wounds 'of that church. While
the see is vacant, these wounds are readily made to bleed again."27
His name was placed before Rome in the usual terna, and in due
time he was nominated Bishop of See of Chicago, January 21st, 1859.
Thus invested with full power he showed ability and masterful hand.
"Priests and people gave every evidence of renewed confidence, and
the spirit of the new Bishop electrified all hearts, so that the visible
fruits of Bishop Duggan's immediate action in the government of
the diocese was noticed everywhere."28 During his absence in Europe
charges were made against his administration, on learning of which
he removed some of the remonstrants, among them the future Bishop
of Davenport, John McMullen, and his friend James J. McGovern.
It soon became evident that the Bishop's mind had given away. In
1869, he was removed to an Asylum in St. Louis. He never recovered.
As for the See of Quincy, the name of the saintly Bishop of
Philadelphia, John B. Xeuman, who in 1856, had expressed a wish to
be relieved of his burden, was proposed for the new diocese, as being
predominantly German. But nothing came of the suggestion. On
January 9th, 1857, the see was transferred to Alton, and the Lorrainer
Damian Juncker, was appointed its first Bishop. In our review of
Archbishop Kenrick \s strenuous years from 1845 to 1852, we repeatedly
met with Edward Barron, Bishop of Eucarpia, as performing episcopal
functions in the Archdiocese of St. Louis. Though never a member of
the diocese he did right noble service to God under the direction of
his friend Peter Richard Kenrick. His career was a strange one,
marked with many a failure, his character was as innocent of the
world's way, and as helpless, and yet full of merriment as that of a
child. He was born at Ballyneal, County AVaterford, Ireland in 1801.
He won the degree of Doctor of Divinity in the College of the Propa-
ganda at Rome. After his ordination he was stationed for eleven years
in his native diocese. During the summer of 1837, Bishop Kenrick
invited him to Philadelphia. Here he was placed in charge of the
Seminary as a priest whom, "piety, learning and other qualities mark
out as a man of distinction and character." He was conversant with
the French and German languages in addition to his own. When in
1840, the Holy See made an appeal for missionaries to go to Liberia,
"ii April 1st, Father Barron and Father John Kelly of New York
immediately offered their services. Dr. Barron had a deep sympathy
for the colored race. On December 20th, 1841, Dr. Barron set out
2" Kenrick-Frenaye Correspondence, p. 4<i<».
28 Shea, op. cit., 1. c.
Ecch siastii al Politic* 131
from Baltimore for his distant mission. Father Kelly was with him
and aboul thirty colored persons, teu of whom were Catholics. The
United States Government, at that time, was intent upon shipping back
to Africa the freed negroes that would eonsenl to go. On his visit
to Rome he was consecrated by Cardinal Pransoni under the title of
Bishop of Constantia and Vicar-Apostolic of two Guineas.
Passing through Paris the new Bishop made a pilgrimage to the
Shrine of Our Lady of Victories. Here he met the celebrated convert
from Judaism, Father Libermann, who had recently founded the
Congregation of the Missionaries of the Immaculate Heart of Mary
for the conversion of the colored race. Delighted with piety and en-
thusiasm of Bishop Barron, he agreed to furnish him seven priests
and three brothers for his missions. The Bishop and his band sailed
from Bordeaux for Cape Palmas, September 13th, 1843. The future
looked bright and cheering. But the deluge of sorrow was about to
start. On Saturday December 30th, 1843, one of the priests died of
fever, and all his companions were taken ill. One after another they
died, priests and brothers, until there was but one left. Bishop Barron
in sadness of heart and anguish of soul tendered his resignation to the
Holy See, January 1845. After a short stay in Ireland, he returned
to America. The two brothers Kenrick lovingly provided for his
temporal wants, and cheered him with the golden glow of their cordial
yet discerning friendship. They knew him as a dreamer, a man full
of the spirit of romance, instead of practical judgment and prudence:
but they also knew the holiness of his life, his simple faith, sincere
convictions and greatness of soul. Among the most poignant sorrows
of his later life was the remembrance of the colored people he had taken
to Africa. Again and again he tried to bring them home. "I would
willingly make any sacrifice to bring those poor Catholics back." he
wrote to his friend Dr. Cullen.
In St. Louis Archdiocese, the great missionary field of his friend
Peter Richard Kenrick, Bishop Barron spent about eight years of his
life in visiting the remote congregations, administering holy Confirma-
tion and even Holy Orders. In the Indian Territory he ''confirmed
Beventy Potawatomi near Sugar Creek, not far from the Osage River.
In 1854, Bishop Barron went South. In early Summer the scourge
of the Yellow fever fell upon Savannah, the home of his friend Bishop
Gartland. At the first call Bishop Barron hurried to the assistance of
Bishop Gartland, and Fathers Barry, Kirby and O'Neil.29 Archbishop
Kenrick wrote his obituary in a letter to his brother:
29 Clarke, Richard II., "The Lives of our Deceased Bishops," vol. II,
pp. 595-600.
132 History of the Archdiocese of St. Louis
"Our very dear friend Edward Barron departed this life in the
Lord a few days ago, September 12th, in the city of Savannah. He
died of the fever. He was helping the Bishop of the diocese in the
urgent work of visiting the sick; but soon after his arrival was forced
himself to go to bed. I need not tell you of the confidence in which I
feel secure that he is now one of the number of those priests who
serve Christ in heaven. You know the quality of his spiritual life, his
piety, charity, humility and the other virtues which gave nobility to
his character. God grant that we too may be found as well prepared
and free from all blame when the Judge shall come."30
30 Cf. Ella M. E. Flick, The Et. Rev. Edward W. Barron, D. D., 1801-1854, in
K. A. C. H. S., vol. XXXIV, pp. 99-112.
Chapter 19
PETER RICHARD KENRICK'S CONCILIAR ACTIVITIES
The conciliar activities of Peter Richard Kenrick extended from
1843 to 1870, thirty-seven years. As Bishop of Drasa and Coadjutor
to the Bishop of St. Louis he attended the V Provincial Council of
Baltimore that was held under the presidency of Archbishop Eccleston,
in May 1843. As Bishop of St. Louis he was one of the leading prelates
of the VI and VII Provincial Councils, convened by Archbishop
Eccleston, the one in May 1846, and the other in 1849. In 1847, the
Archdiocese of St. Louis was erected by Papal decree, but as yet re-
ceived no suffragans. In 1848, Archbishop Kenrick was invested with
the Pallium, and still later in 1850, five suffragan sees were assigned
to the archdiocese, Chicago, Milwaukee, Dubuque, Nashville and St.
Paul. Meanwhile Francis Patrick Kenrick had become Archbishop of
Baltimore, and was nominated Apostolic Delegate, to preside over the
first Plenary Council of Baltimore. The country was now divided into
six ecclesiastical Provinces : Baltimore, Oregon, St. Louis, New Orleans,
New York and Cincinnati.1
Archbishop Peter Richard of St. Louis selected as his theologians
for the Council the President of his Seminary Dr. Anthony 0 'Regan
and the parish priest George Ortlieb. The main points the Council
decided on were : the solemn renewal of the Decree of the Council
of Florence that "the Roman Pontiff is the successor of Blessed Peter,
the Prince of the Apostles, and the true Vicar of Christ, and Head
of the Universal Church and the Father and Teacher of all Christians,
and that to. him as in the Blessed Peter the full power, to feed and rule
and govern the universal Church was given by our Lord Jesus Christ.
They, therefore, acknowledge that the Most Blessed Pontiff Pius IX
is constituted by divine right as the head of the entire episcopate, and
that it is His office to confirm his brethren in the Faith, as He alone
is the Shepherd of all."2
The Council exhorts the bishops that they endeavor to establish
schools in connection with every church in their diocese.
The Council also suggests that in each diocese a Chancery be
established, and Consultors as well as a Censor Librorum be appointed.3
In order to enforce the Decrees of the Plenary Council a Pro-
vincial Council of his suffragans was called by Archbishop Kenrick
i This Council was held in May, 1852, Collectio Lacensis, vol. Ill, pp. 129-154.
2 Collectio Lacensis, vol. Ill, p. 145, No. 1.
3 Ibidem, No. XII, et XIII.
(133)
134 History of the Archdiocese of St. Louis
for the month of October 1855. The Bishops of Dubuqe, Nashville,
Milwaukee, St. Paul and Chicago assembled on October 19th, at the
Cathedral of St. Louis, the Archbishop presiding. 'The decrees of the
Plenary Council as well as those of the seven Provincial Councils of
Baltimore were declared the ecclesiastical law of the Province.4 It
was resolved that candidates for vacant sees within the Province should
be proposed by the Archbishop and the Bishops of the Province : that
every Bishop should establish and support a Preparatory Seminary,
and that one Theological Seminary should be kept in the Province.
As an aftermath of the Council the following facts may be stated here.
The proposition that Prairie du Chien be recommended to the Holy
See as a diocese, was voted down by Propaganda. The transfer of the
See of Quincy was made to Alton, and the appointment ' of Henry
Damian Juncker as its first Bishop wTas approved by the Pope. Arch-
bishop Kenrick's petition to have Father James Duggan appointed as
his Coadjutor was also granted: The letter of Cardinal Barnabo
transmitting these items of information is dated, Rome, February
17th, 1857.5
On September 5th, the Fifteenth Sunday after Pentecost 1858, the
Second Provincial Council of St. Louis was convened at the Cathedral.
The Bishops of Nashville, Milwaukee, (Henni), Santa Fe, (Lamy),
Alton, (Juncker) Dubuque, (Smith), the administrator of St. Paul,
(Ravoux), the Coadjutor of St. Louis, (Duggan) and the Bishop of
Mesanna, Vicar Apostolic of the Indian Territory, (Miege). Vicar-
General Melcher was chosen as Promoter, Father Saulnier, Notary, and
John Bannon, one of the Secretaries. The Archbishop's theologians,
were Patrick Feehan, Patrick O'Brien, Thomas Burke, CM., and Joseph
Patschowski, S.J. As the Tridentine Decree Tametsi "in regard to
clandestine marriages, was published in various parts, and not in
others, thus causing confusion in the minds of many, a proposition
was submitted to the Fathers of the Council that Rome be petitioned
to extend the Decree to the entire Province. All but one, Bishop
Duggan, voted in the negative. The proposition was then made and
passed unanimously that the Decree be abrogated in the Province. As
the Decrees of this Council were approved by the Sacred Congregation
of the Propaganda, and by Pope Pious IX on January 31st, 1859, it
would seem that the Decree, Tametsi ceased to have binding force in
the Province of St. Louis.G Yet, when the Fathers of the Second
Plenary Council petitioned Rome that the Tridentine Decree be abolished
in all the dioceses of the United States with the sole exception of New
Orleans, the answer came that the Holy did not consider it well that
4 Collectio Lacensis, p. 307, No. II.
5 Collectio Lacensis, vol. Ill, p. 311. Cone. Prov. St. Ludovici, 306.
6 Collectio Lacensis, vol. Ill, pp. 313-322.
Peter Richard Kenrick's Concilia?' Activities 135
this be done.7 The new Codex Juris has now removed all doubt and
difficulties in this regard. In regard to Matrimony, the faithful are
to be admonished to shun mixed marriages to prepare themselves for
the worthy reception of the sacrament by Confession, and to receive
it at holy mass, and to sanctify it still more by the reception of Holy
Communion.
The Second Plenary Council of Baltimore was in session from the
17th to the 26th day of October, 1866.8 Archbishop Martin John
Spalding of Baltimore presiding as Delegate Apostolic. It was the
great legislative assembly of the Church in the United States.
Parliamentary rules were in force for the first time. The Acta
et Decreta form a large volume, treating under fourteen dis-
tinct titles of Faith and the errors opposed to Faith, of Church-
government of the Sacraments, of Divine worship, of monks
and Nuns, of Catholic Youth, of the Zeal for souls, of Books and
Perodicals, of Secret Societies, of New Sees and of a more efficacious
observance of the Decrees of the Council. At the suggestion of the
Holy See the Fathers of the Council proposed these Decrees as the
Norm which the teachers in the schools of Theology and Canon Law
were to follow and explain, and which their pupils were to study ac-
curately and diligently.9
As these Decrees have been substantially embodied in the Decrees
of the Third and last Plenary Council of Baltimore, and are conse-
quently still in force in all parts of the United States, Ave need not
here advert to them. The Acts of the Council however contain some
very interesting historical information for the Archdiocese of St. Louis.
There were seven Archbishops and thirty-seven Bishops, one Ad-
ministrator and one Abbot in attendance. Archbishop Kenrick, second
in dignity to the Apostolic Delegate, stood alone and foremost in reputa-
tion for learning, wisdom and strength of character. As theologians
he brought with him his Vicar-General Joseph Melcher, and Fathers
Patrick J. Ryan and Charles Ziegler.'
At the opening of the Council the Apostolic Delegate handed to
the Archbishops and Bishops a printed schema containing the matter
to be treated under fifteen Titles. Three of the Titles were devoted
to matters pre-eminently dogmatic in character. Archbishop Kenrick
held that the minute discussion of these doctrinal matters, which were
partly of Faith, and partly of more or less theological certainty, would
consume too much of the appointed time of fifteen days, so as to render
7 CoHectio Lacensis, vol. Ill, 315, et. Deer. II, p. 317. Cf. p. 384 No. 2.
s Decree No. 11 was simply a petition, "Visum est Patribua a S. Sede
implorare."
9 Collectio Lacensis, vol. Ill, pp. 323-574. A reprint of the Baltimore
edition of 1868.
136 History of the Archdiocese of St. Louis
the full and thorough treatment of the real business of the Council,
that is, the matters of Christian practice, impossible. He, therefore,
moved that the dogmatic matters be referred to a special committee,
and that the Council proceed with the discussion of practical matters.
The Report of the Special Committee should then be submitted and,
if necessary, amended, and finally included, not among Decrees, but
among the Acts of the Council.10 The Titulus Secundus "De Hierar-
shia at Regimine Ecclesiae," was the subject of a fiery debate, the
leaders in which were the Archbishop of St. Louis and the Archbishop
of Cincinnati. It was, of course, no question about matters of faith,
but there were some controverted theological opinions in the Title to
which the Archbishop of St. Louis objected. As there was not suffi-
cient time to discuss these matters as fully as they deserved, he thought
it best to refer them to Rome in the manner proposed. This view was
adopted.11
The accepted doctrine of the Church was then freed from the
incumbrance of mere theological opinion, and the rest of Titulus
Secundus was unanimously adopted. Another clash came when the
proposition to publish Archbishop Francis Patrick Kenrick 's English
version of the Sacred Scripture, revised, however, and augmented with
the notes of Bishop Challoner, was brought before the Council. The
chief oponent of this measure was Archbishop Kenrick of St. Louis.12
In the seventh private Congregation of the Fathers on the 5th day
of October it became plain, that the matter submitted, could not be
completed within the time remaining. The Delegate proposed that a
Committee of Bishops select from the proponenda such questions as
seemed to be of greater importance, for the discussions, but that the
Fathers should, if these were approved, subscribe to them in the sense
they had in connection with the other dogmatic and pastoral matters
that could not be treated by the Council and in this way to transmit
them to the Supreme Pontiff for correction or approbation. All the
Fathers, with the exception of the Archbishop of St. Louis, voted in the
affirmative.13 One more proposition was made by Archbishop Kenrick,
and adopted by the Council, namely that Rome be petitioned to allow
priests to be ordained "titulo missions," without them taking an oath
to serve in the missions forever. This petition was not granted by the
Holy Father. At the last public session of the Council on Sunday
October 21st, the Archbishop of St. Louis preached the sermon. Then
all the members of the Council signed the Decrees and departed for
home.
io Collectio Lacensis, vol. Ill, p. 353, ad caleem.
ii Collectio Lacensis, vol. Ill, p. 356.
12 Collectio Lacensis, vol. Ill, p. 357.
13 Collectio Lacensis, vol. Ill, p. 358.
Peter Richard Kenrick's ConcUiar Activities 137
Among the Dogmatic Decrees of the Titulus II. those that had
reference to the mutual relations between the Bishops of the Church
and the Pope seem to have been most earnestly discussed. In this
regard the Ecumenical Council of the Vatican, which was to be called
only three years later, seems to have cast its shadows before. The
doel line of the Baltimore Council on all matters was, of course, per-
fectly orthodox. Vet, it showed that a movement was on its way, not
to introduce anything new, but rather to bring out more clearly what
had always been accepted, the infallibility of the Pope as the Supreme
teacher of the Church. That the Church is infallible in its teaching on
matters of Faith and of Morals, was always held as a fundamental
part of divine revelation. That the body of the bishops, either in
Council assembled, or dispersed throughout the world, but united with
the Pope as their Head and chief teacher, spoke with divine authority
and consequently without danger of teaching anything that was not
true. But whilst all were in agreement thus far, some went still farther
and claimed that the Pope, as Head and Supreme Teacher of the Church,
must be infallible when deciding questions of Faith and Morals, even
before and without the concurrence of the body of the Bishops.
The official report on these theological discussions at the Council,
being very brief, it does not appear what stand on the question Arch-
bishop Kenrick took, and whether the word papal infallibility was
used by him or by the opponents: it is certain that it was not used in
the Acta et Decreta which were submitted to the judgment of the Holy
Father. The question was not as yet "spruch-reif," as the Germans
say, "ripe for a decision." The council in its Decrees laid the stress
on the inerrancy of the Church represented by the body of the bishops
in union with the Pope, and left the question as to the inerrancy of
the Pope, as such, and even without the concurrence of the body of the
bishops, to future consideration and final decision. Practically it
had always been accepted by the Church. No official decisions in
matters of Faith and Morals, issued to the Christian world, have ever
failed of acceptance. On the Archbishop's return to St. Louis a note-
worthy demonstration was arranged in his honor. For the 30th of
November, 1866, marked an epoch in the Archbishop's life. It was
the day of his Silver Jubilee as Bishop. Owing to the fact that the
Archbishop was averse to any public display, there was only a partial
celebration of the anniversary. The clergy presented him with a fine
set of canonicals both costly and beautiful,14 and the German Catholics
14 The Archbishop mentions this gift from the clergy in his Account Book
p. 70. "The Archbishop received from the Clergy, on the 25th year of his
episcopacy, a crozier, gold chain and ring, red cope and soutane, together with
somewhat above $1,600. The money and somewhat more were expended by the
Archbishop on himself and bis two theologians, when he attended the Council of
Baltimore, that year."
138 History of the Archdiocese of St. Louis
honored him with a torchlight procession. The English-speaking Cath-
olic laity did nothing in the way of celebrating the anniversary.
In 1867, the Archbishop paid his first visit to Rome since his con-
secration as Bishop. He visited the Eternal City for the purpose of
uniting with the Catholic Episcopacy of the world, in the celebration
of the Eighteen Hundredth Anniversary of the Martydom of St. Peter
and to join them in their formal protest against the despoiling of the
Pope of the greater part of his temporal dominions, and in a declaration
that, in order to preserve the freedom of the Church, the temporal
power was a necessity. He remained away for more than a year, visit-
ing several parts of Europe. He did not, of course, neglect to visit
his own dear native Ireland. Whilst in Dublin, he was the recipient
of many marks of affectionate respect from the friends of his youth
and first years of his priesthood. Father O'Dwyer, his former pastor,
was so overjoyed to see him that he embraced him with the forgetful
familiarity of the days of his curacy. "Whilst in Dublin, he preached
in one of the churches of the city. In his sermon he used the remark-
able words, "whilst other nations have given many martyrs to the
Church, Ireland is the Martyr Nation in the world." The saying was
so remarkable that it was cabled to this country next day. On his
return to St. Louis, he was the recipient of an ovation, the greatest
that the Catholics of St. Louis had ever given to any man, if we except
those given to our present Holy Father and to Pius IX. Members from
all the parishes and all the Catholic societies of the city joined in the
welcoming procession. Archbishop Kenrick arrived in East St. Louis
on the morning of June 24th, 1868 accompanied by Father Patrick J.
Ryan. He was met there by Rev. Thomas O'Neill President of St.
Louis University, Rev. W. Wheeler of St. Patrick's and Rev. R. P.
Tschieder of St. Joseph's ; and the Messrs. O'Neill, Amend, and Donovan,
who escorted him to his residence in this city, where he was received
by Vicar-General Joseph Melcher and several of the Reverend Clergy.
A public demonstration was announced to take place on the Sunday
following.
Of the several new bishops appointed in consequence of the late
Council of Baltimore Archbishop Kenrick, on his return from Europe,
consecrated Joseph Melcher, Bishop of Green Bay, Wisconsin, at St.
Mary's Church, on July 12th, and John Hogan, Bishop of St. Joseph,
in St. John's Church "on September 13th, 1868. Bishop Melcher had
been considered worthy of episcopal honors for the previous twenty
years. In his old home in Modena he no doubt would have received
the appointment, if he had not chosen the hard and rough course of
a western missionary. After the brief Episcopate of a little more than
five years and five months, he died on the 20th of December 1873.
Peter Richard Kenrick's Concilia?' Activities 139
Bishop John Hogan resigned the pastorate of St. Michael's Church
to enter the mission in the wildest parts of Missouri, where he founded
a few parishes and also a Catholic colony. He was little known, even
among the clergy. When at the Second Plenary Council of Baltimore,
the Archbishop spoke of him as a fit and proper person to fill the new
See of St. Joseph, some one asked, — ''But who is Father Hogan? "
"0, I know who he is," answered the Archbishop. He remained Bishop
of St. Joseph twelve years, when, on September 10th, 1880, he was
promoted to the new and more important See of Kansas City. He
died February 21, 1913.
s
Chapter 20
PETER RICHARD KEXRICK'S PASTORALS
Peter Richard Kenrick being a truly zealous bishop, and at the
same time a capable writer naturally took up the ancient custom of
communicating with the members of his diocese by means of pastoral
letters. These documents, nine in number and dating from 1842 to 1865,
form a beautiful monument of the great churchman's deep interest
in all matters conducive to the advancement of holy Church, and of
his singular affection for the priests and people under his charge. The
tone of these letters is so unaffectedly earnest, and accordingly convinc-
ing, that a few extracts will, even at this late day, prove interesting
and helpful. The first pastoral letter of Peter Richard, Bishop of
Drasis and coadjutor of the Bishop of St. Louis, is dated February
16, 1842. It is countersigned by Joseph Lutz, Secretary. Its subject
matter was Christian Temperance:
''Being charged with the administration of this vast diocese, dur-
ing the absence of the venerable prelate, who has long and so success-
fully presided over it, we felt it our duty, thus publicly to address
you, on occasion of the proposed formation of a society, the chief ob-
ject of which is, to promote the virtue of temperance. Our motives in
so doing are, a sincere wish to aid, as far as in our power lies, in at-
taining the important end which is the object of the proposed asso-
ciation; to proclaim clearly and distinctly the principles of morals
which the Catholic Church has ever professed, and which, in the present
instance, we seek but to apply; and to state the conditions on which
we have given our approbation to the formation of a society, the
establishment of which has been called for by the zeal of several among
the clergy and laity of this diocese."1
"How afflicting the spectacle, to behold a creature, endowed by God
with honor and glory, and placed over the works of His Hand;— a
soul which has not been purchased with corruptible gold and silver,
but by the precious blood of the immaculate Lamb ;— a soul, which
by baptism, has been made the temple of the Holy Ghost, and been,
perhaps, subsequently enriched with the choicest gifts of God's house;—
a soul which has been thus prepared to enjoy the eternal possession
of God, for which alone she was drawn forth from nothing: how
afflicting to behold such a soul, unmindful of her origin, and of the
glorious destinies which await her, sacrifices all the hopes of happiness,
in order to indulge in the brutish pleasures of intemperance, it is
i Bishop of Drasis, Coadjutor of St. Louis, February 16, 1842, p. 1.
(140)
Peter Richard Kenrick's Pastorals 141
not necessary to dwell on the temporal evils that result from this de-
grading vice; the loss of character and of self-respect; the enfeeble-
ment, no less of the physical powers of the body than of the mental
faculties of the soul; the distress and ruin in which the drunkard in-
volves his unhappy family, whom, but too often, having been taken off
by the diseases engendered by excess, he leaves behind him, to depend
for support on the charity of strangers, or to be victims of every evil
to which unprotected destitution may be exposed. Great as are these
evils, and loudly as they plead for our sympathy and lamentations, they
are, but temporal, and therefore, not to be compared with that eternal
anathema pronounced by the unspired apostle on the intemperate,
when he says :— " Drunkards shall not obtain the kingdom of heaven."2
"But while, beloved brethren, we thus raise our voice against an
evil, which has ever been a subject of affliction to the Christian pastor,
and against which he has at all times, contended, with a zeal inspired
by the greatness of the prize that was to reward his efforts, we must
not permit ourselves to be hurried away by the spirit of excitement
from the maintenance of correct principles, and from observing the
form of sound words, so necessary for the preservation of Christian
faith. We should be loud and vehement in the condemnation of the
vice of intemperance; but we must not involve in indiscriminate con-
demnation the lawful use of those creatures of God, which the intem-
perate man abuses to his own perdition. ^Xe must remember that such
a principle is impious and irrational; that it is opposed to the direct
declaration of the inspired apostle, that, "Every creature of God,
is good, and is to be received with thanksgiving,'7 that it implies an
error formally condemned by the Church, and that therefore no favor-
able result can be expected from any system in which it incorporated,
or from any zeal to which it may give an impulse."3
Here we have the safe and sound doctrine on Temperance in a
nutshell, clearly and purely expressed.
The second pastoral letter is dated June 1, 1842, in answer to a cry
of anguish from the Catholics of Spain suffering at that time, all the
evils of religious oppression and persecution. The Bishop orders that
the collect "Contra persecutores Ecclesiae" be added in the celebration
of the mass.
"The voice of the common father of the faithful has reached
our ears, imploring on behalf of our fellow Catholics in Spain, our
co-operation with him and the rest of our brethren, in seeking to avert
the evils that appear to impend over that once flourishing portion of
the Church. From the apostolical letter of His Holiness, a translation
of which accompanies this our pastoral letter, you will learn the na-
2 Pastoral of February 16, 1842, p. 2.
3 Pastoral of February 16, 1842, p. 2.
142 History of the Archdiocese of St. Louis
ture of the causes which have moved the Vicar of Jesus Christ to
call 011 all the members of the Church to unite with him in offering,
by prayer and penitential supplication, a holy violence to Heaven, on
behalf of this afflicted portion of the flock committed to his care. These
motives are of the gravest character, and are veil calculated to excite
the sympathies of every Christian breast. Not only have the Spanish
clergy, and the religious communities of that country, been made the
victims of outrage, insult, and, in many cases, of sanguinary perse-
cution ; not only have the rights of ecclesiastical property been flagrantly
violated, the monuments of religion and of art, in many instances, de-
molished, or become the prey of sacrilegious rapine and cupidity, and
the sacred asylums of learning and sanctity-consecrated by the most
glorious recollections of the Church — been invaded and profaned, but an
effort has been made to perpetuate these evils by the introduction of an
irreligious and anti-Christian system, which, if permitted by a chasten-
ing Providence to be successfully adopted, would rob our Holy Mother
the Church of the brightest gem that sparkles in the mystic crown of
piety and faith, wherewith her Divine Spouse crowned her in the day
of her exaltation. To perpetuate the more easily these enormous evils,
the sacred name of Liberty has been made use of by those whose acts
show that they know not what true liberty is. since they respect not
the liberty of the Church— the surest bulwark of the people's rights—
but seek by a thousand unworthy acts, to bind her in the degrading tram-
mels of subserviency and absolute subjection to the civil power.
"In giving this public expression to our feelings of just indigna-
tion at the occurrences to which we refer, we most explicitly disclaim
any intention of passing any judgment on the changes which have of late
taken place in Spain. With such matters, in our public character, we
have no concern ; it is only the evils of the Church that we deplore, in
common with the Father of the Faithful, in common with our brethren,
the bishops of the Catholic Church, and in common with moderate
and just men of every party. It is only for the liberties of the Church
that we are willing to contend, with the only arms that become us as
ministers of Christ, prayer and supplication/"4
History repeats itself, now here, now there. Liberty is made the
cloak of evil, but always finds a defender in the Church.
The pastoral letter of September 14, 1846 concerns itself exclusively
with the Christian duty of supporting the Church and its clergy.
The provisions heretofore made for the support of the ministers of re-
ligion, were plainly inadequate. The laity were not to blame for this;
the clergy were partly at fault, because, through a feeling of delicacy,
they often failed to make known their wants. Then many of the laity
were poor and had not much to give: others coming from countries
4 Pastoral of June 1, 1842.
Peter Richard Kenriek' s Pastorals 143
having- state provision or endowment of the clergy, did not feel the
necessity of contributing to the support of the church. After sum-
ming up the probable causes of delinquency and presenting the cure,
Bishop Kenriek concludes:
"The provision which we seek to obtain for the support of the
clergy, is not to be regarded as a salary, given by the employer to the
employed, but as an offering made by Christians to God, in the persons
of His Ministers. We need not say that no human reward could ad-
equately compensate for the services of a zealous and devoted priest.
No, Brethren, we look not here for our reward: — "We are the ministers
of Christ and the dispensers of the mysteries of God." He is our
Master: to Him are we answerable for the service we render the souls
He has redeemed with His precious blood; and from Him are we to
receive, if found faithful among the dispensers, the imperishable crown
of eternal recompense. The offerings you make to us,— whether towards
our support, or to enable us to give the example of that charity which
the poor so naturally expect to receive at our hands, and which we are
so constantly called upon to exercise,— are offerings to God, Whom
you thus honor with your substance, in recognition of the source whence
you have derived whatever you possess, and as the expression of your
gratitude to the Giver of all good gifts. Let us remind you that God
loves the cheerful giver."5
Peter Richard Kenriek had now become Archbishop of St. Louis.
His pastoral letter of February 2, 1849 treats of the proper observance
of the season of Lent :
"The contrast between the austerity that characterized the ob-
servance of Lent in the first days of Christianity, and for many cen-
turies afterwards, and our modern practice, is humiliating in the ex-
treme, and should convince us that if "we are the children of the saints,
and look for that life which God will give to those that never change
their Faith from Him," we have much degenerated from the fervor and
earnestness, which distinguished our forefathers in the faith. And yet,
brethren, we serve the same God whom they served; we have the same
enemies, from within and from without, as they had to contend with,
the apprehension of the endless and unspeakable torments of which
rendered the severest practices of penance easy to those who, perhaps
were less criminal than we are, and peopled the desert with thousands
who sought either to preserve their innocence or retrieve their fall ; and
we have the same heaven to gain, we hope for the same future glory,
in comparison with which they esteemed the severest trials of this life as
light and momentary. Whence, then, arises our apathy and indifference
for those salutary observances of penance, which formed so prominent
Pastoral of September 14, 1846, p. 7.
144 History of the Archdiocese of St. Louis
a character of the Christian life, as exhibited in primitive times?
Whatever be its source, we must be convinced that there is nothing in
the Gospel of Jesus Christ to warrant or excuse it; and that, if cir-
cumstances exempt us from the obligation of observing the Lenten fast,
with all the strictness and severity of ancient discipline, they cannot
diminish for us the obligation of doing penance, which is an essential
part of the Christian duty. The spirit of penance must always be the
same, although the manifestation of that spirit by outward acts, may
be, and in the nature of things, must be different in different times
and different places. No relaxation of the ancient discipline of the
Church can dispense us with the obligation of offering to God the
sacrifice of a contrite and humble heart, which at all times He requires,
and which He never will reject. The exact and conscientious observance
of the fast of Lent, even as at present prescribed, is well calculated to
produce within us, and develop, this feeling of contrition and humility ;
for it is not, and never can be, the intention of the Church, in the re-
laxations of exterior discipline which she grants to the weakness of
her children, or to the calamity of the times, to exempt them from the
obligation of sanctifying a fast, in order the more easily and the more
securely to appease the anger of God."6
In the same letter the Archbishop adverts to the sufferings of
holy Church in the persecution sustained by the Holy Father, Pope
Pius IX.
"You have, doubtless, brethren, heard with feelings of deep afflic-
tion of the trials to which it has pleased God to subject our Most Holy
Father, Pius IX, and you have, we are confident, sympathized with
him in all the indignities which he has suffered, and in the voluntary
exile which he has preferred to a departure from the character of his
office as Vice-Regent of the Prince of Peace, and Minister of the Gospel
of universal concord. You are too well instructed in the nature of the
obedience we owe to him, to be told that it rests on the "foundation
other than which no man can lay, which is Jesus Christ," and that
it is entirely independent of his temporal character as Sovereign of
that portion of Italy, known as the States of the Church. His prede-
cessors were the Chief Pastors of the flock of Jesus Christ before they
acquired the rank and power of secular princes; and should it be the
providence of God to deprive the Bishop of Rome of his temporal au-
thority, we should not the less regard him as the Vicar of Jesus Christ,
the center of Catholic unity, the rock on which Christ built and con-
tinues to sustain His Church, the shepherd to whom He has committed
His lambs and sheep, that is His whole flock, Pastors no less than people.
His authority will be for us, who are not his temporal subjects, the same,
C Pastoral of February 2, 1849, p. 1.
Peter Richard Kenrick's Pastorals 145
whether he is enthroned in the Vatican, or wanders in exile, or
languishes in captivity. — "7
In the same letter the Archbishop speaks of the support the arch-
diocese has received from the pious association of Europe, and declares
the use he has made of their contributions :
"The fact that for several years past, large sums of money have
been placed at our disposal by charitable societies in Europe, especially
by the Society for the Propagation of the Faith in Lyons, France,
may have, and in some instances, undoubtedly has, produced the impres-
sion, that the clergy were not entirely dependent on the contributions
of the people towards their support. A few words of explanation will
remove this erroneous notion. The funds received by us from the
associations referred to, have been applied principally to the support
and education of candidates for the ministry, in the two seminaries in
this diocese ; and, the expenses of which, in any one year during the last
six years, have exceeded the total amount of the subscriptions received
in the diocese for that object, during the same space of time. Next,
Ave have had to aid the establishment of new missions, either by the
purchase of lots for churches, or by contributions towards their erec-
tion, or by supplying what was indispensably necessary for Divine Serv-
ice, or by giving the priest sent to such places the means of defraying
the first and most necessary expenses attending on his own personal
wants; — and sometimes, have Ave been obliged to comprise all these
various objects in our efforts to establish religion, Avhere there Avere but
feAV Catholics, and these not of the most opulent class. Again, Ave have
had to defray the expenses incurred by ourselves in the administration
of the diocese ; expenses, at all times, considerable, but which were still
more so, when Ave had to visit the various congregations beyond the
city in which Ave reside. The canons of the Church, indeed, authorize
us to demand from the clergy an annual contribution tOAvards our OAvn
support, and for the purpose of defraying the expenses to which Ave
have referred, and this contribution is cheerfully and liberally made
by the clergy of several of the dioceses of the United States, towards
their respective Bishops. But how could Ave look to the clergy for this
aid, when Ave were aware of the privations to Avhich many of them were
exposed ? and when Ave were obliged, in several instances, to afford them
assistance, in order to enable them to provide what was necessary for
their OAvn support?"8
The Pastoral Letter of October 2, 1854, in announcing the Jubilee
has this beautiful passage in regard to the power of charity :
"It is by the exercise of mercy tOAvards the poor, as well as by the
discharge of all the other duties of a Christian life, that we can best
7 Pastoral of February 2, 1849, p. 5.
8 Pastoral of February 2, 1849, p. 8.
146 History of the Archdiocese of St. Louis
vindicate our Religion from the charges which are so unjustly brought
against it, and disarm those prejudices which are arrayed, at the present
time, against the church of Christ. ^Ye must not forget, brethren,
that not from the suggestions of passion, but from the sacred oracles
of Religion, we are to learn the best means of vindicating both ourselves
and the Church of which we are members. It is not by returning rail-
ing for railing, evil for evil, but by blessing those that curse, and by
praying for those that calumniate us, that we are to show our zeal for
truth and approve ourselves disciples of Our Heavenly Master."9
As a fitting conclusion to this chapter of extracts from the Pas-
torals of Archbishop Kenrick we would subjoin the following strong
passage from the Letter of the Second Provincial Council of St. Louis
held under the presidency of Archbishop Kenrick in 1858 :
1 ' How often must it be repeated that mere secular knowledge is not
education, and that, of itself, it contributes little, if anything, to the
real happiness of the individual. Education, is surely as the term
itself imports, something more than mere science, or the acquisition of
knowledge. It implies an unfolding, and a direction of the powers of
the mind, and a training of the affections of the heart, so as to mould
the character, and form the Christian and the man — a result never at-
tained by the mere acquisition of science. Should not the experience
of all times convince us that mere human knowledge is not always vir-
tue and happiness to man, and that the possession of the highest talents
and of the most extensive acquirements are often found to be as-
sociated in the same individual with the greatest misery and the most
deplorable degradation? This has been the sad lesson taught us by
the past, and it is, what we may too easily discern, at the present
time. It is the natural consequence of the unnatural divorce of re-
ligious from secular knowledge, of separating the knowledge that passes
away, — a mere transitory acquisition, — from the only knowledge that is
eminently worthy of an immortal being, which will continue through
all eternity "the Science of the Saints" — "The Knowledge of Sal-
vation. "10*
9 Pastoral of October 2, 1854.
10 Pastoral of the Second Provincial Council of St. Louis, 1858.
Chapter 21
ARCHBISHOP KENRICK AS A BANKER
There are few lawful avocations that would seem to be more in-
compatible in their practice than those of a Bishop and a Banker. The
one is concerned with the salvation of souls, the other with the accumula-
tion and investment of money. It may, therefore, strike many minds as
a contradiction in terms to speak of Archbishop Kenrick as a Financier,
and to dwell with approval on the so-called Bishop's Bank. Yet Arch-
bishop Kenrick exercised for a number of years, and with marked
success, the functions of a Bishop of souls and a money-changer. Not
that he loved money or the business of banking. Far from it. His
trend of thought, and the aspirations of his soul ran in a far different
direction. It was dire necesshVy alone, that held him captive for a
number of years at the counting house. The diocese was indebted for
Fifty-eight thousand dollars, the notes bearing 6%, 8% & 10% per
annum. On the death of Bishop Rosati, these debts were assumed by
Bishop Kenrick; the landed property left by Bishop Rosati to his
successor was partly unproductive, partly bringing rent, the net amount
of which, however, did not suffice to pay one-half of the interest due
to the creditors.1 After 1842 the contributions from the Society for the
Propagation of the Faith ceased until 1849, and the contributions from
the Leopoldine Society were applied to the erection of the earliest Ger-
man churches of the city. The Cathedral income always fell two or
three hundred dollars below the expense.2 And yet the Seminary re-
quired a heavy annual outlay, and the new missions also put the Bishop 's
purse under contribution. Bishop Kenrick was poor and running deeper
into debt, from year to year. But, to be poor, meant to Bishop Ken-
rick, to be deprived of the means of advancing the Kingdom of God ; to
be in debt meant to be forced to retrace his steps. To get pecuniary
help from any honorable source, was the Bishop's prime necessity, and
to ask for it he felt no shame nor reluctance.
He tried repeatedly to raise a loan in Philadelphia, but without
success. On December 4th, 1843 his brother of Philadelphia wrote to
him: "As to (your) getting a loan here, I think it hardly expedient to
look for it, unless the need is very urgent. It is not at our com-
mand but would have to be borrowed from a creditor of Mr. Lopez and
i Archbishop Kenrick Book of Accounts and Financial Statements, marked
on back, " Thornton Estate," quoted in this chapter: Kenrick 's Account Book.
2 Kenrick 's Account Book, p. 47.
(147)
118 History of the Archdiocese of St. Louis
from the bank : the interest, as you know, is deducted beforehand, and
the note must be renewed every three months. It is better, therefore, to
await a time more opportune, unless there is danger threatening of a
suit (in law). But, if I see any chance of helping you, I will do so with-
out delay. I will follow your advice, and write to France (for aid).
In this case, I will change my former determination ; for I had resolved
fully to ask for no more help from abroad. ' '3
If the worst should come to the worst, that is, if a law suit should
be threatened, Mr. Frenaye, the Bishop of Philadelphia's financial agent,
holds out this hope, that within two months, two thousand five hundred
dollars could be raised on a loan. ' '
Do not yield under the pressure of much work, "adds Francis
Patrick:" "He who placed the burden upon you will not fail to sus-
tain you so long as you make a good endeavor. Whatever help I can
give you is at your command."
On January 19 of the following year, 1845 good news must have
come to Philadephia, for the Bishop writes to his brother of St. Louis : " I
am pleased to know that you have gotten a loan of money at a low rate
of interest."4
The Association for the Propagation of the Faith, which had been
one of the mainstays of Bishop Du Bourg and Rosati, seemed to be
faltering in its intentions towards St. Louis. "The journey to France
has yielded me no profit financially, neither the petitions of my friends"
. . . . wrote the Bishop's brother from Paris, "I am afraid they,
the Association for the Propagation of the Faith, may give you the same
treatment, without considering the debt which has burdened the diocese
from the beginning of your administration. You will have to exercise
very great care, therefore, so as to keep the burden of debt under con-
trol."5
All this was good advice ; but what could be done to carry it out ?
Bishop Kenrick realized that he must help himself. His appeal lay to
the wealthy families, Irish and French, of the episcopal city, and right
nobly some of them responded to the call. The family of the Mullanphys
was preeminent in the line of large donations for new churches and in-
stitutions, but did not feel inclined to help liquidate the diocesan debt.
Mrs. Anne Bicldle, a daughter of John Mullanphy, was a liberal con-
tributor to all movements for the advancement of religion in St. Louis
diocese, but in all business matters, loans included, she proved to be as
slow and circumspect as any banker.0 Mrs. Anne Hunt, the daughter of
3 Kenrick-Frenaye Correspondence, pp. 178 and 179.
4 Kenriek-Frenave Correspondence, p. 182.
5 Kenrick-Frenaye Correspondence, p. 219.
6 Mrs. Anne Biddle 's Letters in Archives of St. Louis Archdiocese.
Archbishop Kenrick as a Banker 149
J. B. C. Lucas, perhaps the greatest benefactress of the diocese, was no
less willing to leave the diocesan debt to the care of the Head of the
diocese. The Catholic immigrants, German and Irish, were themselves
struggling with the hard conditions of life in a new land. Financial
panics had shaken the country to its foundations. Money was scarce and
could be had only on the best security and at a high rate of interest, some-
times as high as 24%. We have seen what difficulties Bishop Kenrick
met in seeking to make a comparatively small loan in Philadelphia. The
Catholic immigrants of the city were, for the most part, honest, hard-
working and thrifty people. Be their earnings ever so small, a certain
portion would be laid aside for future use. But as their little store of
dollars accumulated, they felt obliged to look for a place of safe-keeping.
Many of the banks had failed, and the others had lost the confidence of
the public. It would be a great charity to these people to provide a
safe money depository for them, one that would assure them of a fair
return in interest. The first priest to realize the twofold advantage
inherent in the condition of affairs, that is, the safe-keeping of the Cath-
olic immigrant's small savings and the accumulation of larger amounts
of money that could be used for the clamorous needs of the con-
gregations and religious institutions, springing up everywhere, was
Father Ambrose Heim. As assistant at the German Church of St.
Mary's, he had opportunities in plenty to see what was needed; his
easy familar ways and, above all, his kindness and charity won all
German hearts to him. He soon found himself the custodian of their
accumulations, and he began to feel that the responsibility he had under-
taken, was too great and dangerous for a private individual. The
Bishop, hearing of this, transferred Father Heim to the Cathedral in
1846, and in the following year made him his Secretary. The hither-
to latent business sense of Bishop Kenrick had now found its great op-
portunity. In Father Heim he recognized a member of that immortal
band of those whom the great apostle of the Lord described as "nihil
habentes, et omnia possidentes. ' '7
The confidence reposed by all classes of Catholics in the Bishop's
honesty and ability, was the capital on which the "Bishop's Bank" was
established. When the announcement was made that the Bishop of St.
Louis was willing to accept any amounts, large or small, on deposit and
promised a fair rate of interest, money flowed in from all sides. A
small room in the Bishop's house was set apart for the banking enter-
prise, but in the course of time a separate location became a necessity.
Father Heim, as the Bishop 's Secretary, was employed in the office. A
layman came in a little later. But Peter Kichard Kenrick, always
7 Corinthians, II, c. 6, v. 10.
150 History of the Archdiocese of St. Louis
mindful of the fact that not only his personal honor, but also the good
name of the diocese and of the Church, were pledged, would never en-
trust anyone with the management of his Bank, but continued to the end
to give his personal attention to all its business transactions. He was its
actual manager. He supervised all the departments. He spent his days
in the bank's private office. Because of this very individual investiga-
tion he was able to almost instinctively judge of the wisdom of financially
aiding a given enterprise. As for instance, during the Great Panic
of 1857, when banks were crashing all over the United States, and
public enterprises and cities were in alarm over the stoppage of many
public works, the "Archbishop's Bank" was not only solid as the Rock
of Gibralter, but was able to show such trust in the City of St. Louis, that
the Archbishop could advance on its Scrip and Treasury Warrants
for payments of its public works, the great sum of $150,000.
Owing to the ever-increasing number of Catholic immigrants in
St. Louis, the business of the so-called Bishop's Bank soon attained
a very large volume. "I am not envious," wrote the Bishop's Brother
from Philadelphia, "lam more amazed, that, fortune smiling on you, I,
by some happy luck, may have a way soon to cancel the money-changer 's
account. Counting money will hardly be accounted a loss in the sacred
ministry. This is evident from the reproach which they fling at the
Coadjutor of Philadelphia. ' '8
And again in asking for the annual contribution from St. Louis for
the support of several distinguished converts, the Coadjutor of Phil-
adelphia pleasantly adds "It is quite fitting that a prelate who is very
wealthy should lead the rest by example and counsel."9
But what use did the Bishop make of the money thus placed in
his hands? He invested largely in real estate, he built large blocks of
stores and dwellings, the rent of which went towards reducing the in-
debtedness of the diocese.
The improvements made on property of the diocese for instance on
lot 63, cost the sum of $58,900, and the buildings on lots in block 59,
along Second Street, $36,231.62, and on the same block, along Third
Street, $19,084.50, making a total expense of $114,216.12. But these
properties now brought fair returns and when they were sold by the
Archbishop, they brought the net sum of $499,620.80.10
The productive improvements on the east side of the Church-block
implied the destruction of the Old Cathedral Residence and the erec-
s Kenrick-Frenaye Correspondence, p. 407.
9 Idem, ibidem, Francis Patrick, writing in a bantering tone, addressed Peter
Richard : "To his brother, now grown wealthy, the Archbishop, of Baltimore,
poor and lowly. ' '
10 Kenrick's Account Book, pp. 73 and 83.
Archbishop Kenrick as a Banker 151
tion of the present building. The total expense on this item was $8606.64.
The subscriptions from the parishioners amounted to $2369.50, leaving
a deficit of $6237.14, to be paid by the Archbishop. This occurred in
1852. In the following year the sacristy and school house were added to
the Cathedral building, the total cost was $7316.55. The subscription
paid by the parishioners amounted to $2046.76, leaving another deficit
to be liquidated by the Archbishop, amounting to $5269.79. A special
bequest of $6000.00 by John Thornton for church and school house,
reduced the Archbishop's contribution for these two purposes by about
one-half.11 The Archbishop's Bank furnished loans on easy terms to
struggling parishes in city and country and to the religious communi-
ties for new buildings and repairs on the old. The city was growing with
a rapidity that was witnessed nowhere else. New churches were built
year by year, and needed large loans.
It was in 1858 that the great turn in Archbishop Kenrick 's fortunes
came through the bequest made by John Thornton a wealthy Catholic
of St. Louis County, to the Archbishop of St. Louis, for charitable and
religious purposes. In the Will, Peter Richard Kenrick, Edward Walsh
and John Withnell were named as executors. The sum total received by
the Archbishop of St. Louis through the Thornton bequest was $461,-
488.41. The first settlement was made in 1858, the third and final settle-
ment, in March 1861. The distribution of this legacy for charitable
and religious purposes was carried out by Archbishop Peter Richard
Kenrick within the years 1858 to 1862.
In 1862 Archbishop Kenrick drew up a Synopsis of the Distribution
of the Thornton Bequest for Charitable and Religious Purposes, under
four headings :
No. 1. Charitable : Convent Expenses of Charitable In-
stitutions $ 96,688.24
No. 2. Charitable : Expenses of Buildings and other
permanent improvements in Religious Establish-
ments for Charitable Purposes 127,192.40
No. 3. Religious: Convent Expenses of Religious In-
stitutions for the promotion of Religion 29,461.68
No. 4. Religious : Churches, the indebtedness of which
has been liquidated, as explained at the end of
this Synopsis 225,470.99
$478,813.31
ii Kenrick 's Account Book, p. 48.
152 History of the Archdiocese of St. Louis
Thornton Bequest $461,488.41
From other sources 17,324.90
$478,813.31
In 1887 the Archbishop drew up a general Statement of his
receipts and expenditures in behalf of the diocese from 1842 to date :
The Receipts were $877,807.32
The Expenditures were 849,509.10
Balance $28,298.2212
In this statement the two following very interesting items occur,
in regard to loans or donations made to Churches and Religious Insti-
tutions. The question whether the Archbishop's advances were dona-
tions or loans was frequently agitated. The Western Watchman in its
issue of October 16, 1869 has this caustic remark: "The Archbishop
has built our churches for us, or if he only loaned the means by which
they were built, his numerous creditors construe this obligation to refund
very lightly. ' '
Here are the facts as taken from the Account Books of Archbishop
Kenrick :
Money advanced to various religious and Charitable Institutions,
partly for the support of the Communities, partly for the erection, im-
provement and repair of Buildings.
St. Anne's Asylum $ 61,844.73
House of the Angel Guardian 22,027.80
La Salle Institute 26,692.37
For the Poor (per Sister Florence of St. Philomena's House) 11,311.15
St. Louis Hospital 83,640.60
St. Vincent's Hospital 80,771.60
House of St. Philomena . . . . 32,949.36
Convent of Good Shepherd 66,979.73
S},. Bridget's Asylum 21,109.40
Visitation Convent 113,862.90
Miscellaneous Contributions 39,474.64
Original debt on Cathedral 58,000.00
Church of the Annunciation, 2nd loan 17,875.00
636,539. 3713
12 Kenrick 's Account Book, pp. 34 s. s.
13 Kenrick 's Account Book, 34-37.
Archbishop Kenrick as a Banker 153
Church Debts remitted.
1858 St. Lawrence O'Toole $ 3,816.70
1861 Holy Trinity Church 1,934.62
1866 St. Theresa's Church 14,005.46
1870 Church of the Assumption 1,742.56
1870 Church of the Holy Cross 1,032.00
1870 Church of S. S. Peter and Paul 1,946.27
1870 Church of the Annunciation 34,950.58
1870 Church of the Holy Trinity 5,576.68
1870 Church of the Immaculate Conception 21,693.90
1870 Church of St. Michael 4,209.36
1870 Church of St. Mary (Carondelet) 7,864.04
1870 Church of St. Nicholas 16,264.16
1870 Church of St. Liborius 965.74
1870 Church of St. Boniface 11,630.81
1870 Church of St. Patrick 1,249.72
1870 Church of the Holy Angels 21,544.49
1870 Church of St. Lawrence O'Toole 16,422.17
1870 Church of St. Malachy 15,855.05
1870 Church of St. Mary 5,985.11
1870 Church of St. Bridget 9,883.55
1870 Church of St. John 14,394.67
212,968.6414
The various sums advanced by the Archbishop to the Churches
and Religious Institutions of the diocese made a total of $849,508.01
and, together with the value of taxable real estate of the diocese, would
seem to cover all the Archbishop 's Bank owed to depositors. But the
Notes of the Religious Institutions were, in a large measure, only
nominal, as at least one-third of their borrowings were understood to
be allowances from the John Thornton bequest for Charitable and
Religious purposes. Only the loan of the Visitation Convent came in
no wise under the provisions of the Thornton Bequest.
As far as the loans to Churches were concerned, the obligation to
refund was somewhat stricter, although many of the priests who bor-
rowed the money, seem to have considered the loans as absolute dona-
tions ; whilst others promptly paid interest and capital.
The churches that shared in the original distribution of the John
Thornton Bequest were: St. Mary's, St. Michael's, Holy Trinity, St.
John Nepomuk, St. Boniface, St. Mary's, Carondelet, St. Bridget's, The
Annunciation, The Assumption, St. Malachi's, St. Patrick's, S. S. Peter
and Paul, Immaculate Conception, St, Lawrence O'Toole, St. John.
14 Kenrick 's Account Book, p. 71.
154 History of the Archdiocese of St. Louis
Three of these churches had before 1862 paid back their borrowings
with interest: namely, St. Mary's, S. S. Peter and Paul, and St. John
Nepomuc, and consequently, they were not benefited by the act of re-
mission in that year. Others had increased their borrowings and were,
therefore, fully liable for the notes of a later date than 1858 ; and others
again, that were not included in the distribution of the Thornton
Bequest, borrowed large amounts from the Bishop's Bank, with full
obligation of repayment with interest.
In regard to the beneficiaries of the Thornton Bequest, Archbishop
Kenrick made this proviso: "that the sums devised for the build-
ing of churches and Religious Institutions have been provisionally dis-
tributed, on the following condition: Should the assets of the under-
signed (Archbishop) suffice to meet the immense indebtedness he has con-
tracted in building so many churches and religious institutions, then
the foregoing distribution is to be considered as permanent, and the
churches and institutions named therein to be considered as dis-
charged from all obligations by reason of the advances so made by
the undersigned (Archbishop). Should the other assets of the under-
signed not suffice for all demands on him or his representative, then
the aforesaid churches and institutions to be called on to supply the
deficit up to the amount of their respective indebtedness to the under-
signed, or up to such proportion of their respective indebtedness as
will suffice for the above purpose. He wishes the churches to be first
called on, and the whole amount of the deficit to be levied on them,
before any of the Religious Institutions be called on, unless these latter
should by gift, bequest or otherwise, be able to discharge their indebted-
ness." This document was written and signed by Peter Richard Ken-
rick, Archbishop St Louis, 31st December 1862.15
In 1870 it became clear to all that the Archbishop 's assets did not
cover his indebtedness to the depositors of his bank, and that, conse-
quently, the churches that were indebted to him, were obliged to make
up the deficit. On July 16, 1870, Joseph O'Neill, the Manager, stated:
"The Pastor of St. Nicholas paid full debt. St. John's, St. Malachy's
and Holy Angels' have made similar arrangements. "The incorporated
parish of the Holy Trinity cancelled its note of $30,000.00, in full after
organizing a bank of their own, on about the same lines, but on a
parochial scale. Most of the churches paid back only half of their
borrowings. In a public announcement in 1870 Archbishop Kenrick
stated that, as he needed cash to pay off his depositors, he would! ask
the churches for half the debt due him, and promised on that payment
to remit the other half. "Most of them, perhaps all, made ready use
15 Kenrick 's Account Book, p. 39.
Archbishop KenricJc as a Banker 155
of this generous offer. Thus we read in the morning paper of January
5, 1871, under the caption, "Debt of St. John's: The Very Rev. Father
Ryan announced last Sunday at Mass that the entire debt of St.
John's Church $37,000, had been liquidated, and that in consequence,
the door collection would now cease, and the former Mass collection
be resumed.
He paid about $30,000 in money and by the Archbishop's recent
liberal offer (fifty cents on the dollar, for amounts paid since May)
was enabled to clear the entire amount. Equally successful have been
the churches of St. Nicholas, St. Malachy and St. Bridget, and St.
Louis Catholics have abundant reasons to congratulate themselves on
the result. The offer of the Archbishop stimulated earnest action
and is another proof of his financial foresight. ' '16
Among the institutions that were erected at the expense of the
Archbishop's Bank, the Convent of the Visitation on Cass Avenue was
at last sold by the Sisters to the Archbishop, and the amount of the
old debt taken in part payment on the deal.
The Archbishop felt this daily attendance at the Bank as a heavy
burden, which he would gladly have placed on other shoulders, did
his conscience allow it. He asked for a coadjutor, as the double burden
began to press heavily on him. From Francis Patrick came the
brotherly advice : "You ought not to be thinking of a coadjutor. I, who
am nearly nine years your senior, have no such thought."17 And upon
further remonstrance, the Bishop of Philadelphia wrote: "The admini-
stration of temporalities ought to be kept in control ; for this you could
choose one of your priests to work with you, as is the Practice of the
Vicar-General of the Bishop (Vicar-Apostolic) in London. I know,
indeed, that these things are not so easily arranged (as they are
counselled) ; but I am hopeful and trust that things will arrange them-
selves in your favor."18
That the Archbishop of St. Louis was wiser in this than his brother
is evidenced by the fact that Bishop Purcell of Cincinnati, who entrusted
the care of a similar Bishop's Bank to his own brother, Father Edward
was forced into bankruptcy, which entailed untold heart-burnings and
miseries upon those who trusted him, not wisely, but too well.19 Xo one
lost a cent on Archbishop Kenrick's banking enterprise.20
16 The debt of St. John's Church in 1862, was 637,049.95; in 1870, it had
been reduced to $14,394.67. As the Archbishop offered to remit half, i.e., $7,197.33,
Father Ryan was obliged to pay $7,197.33 in order to liquidate the debt.
17 Bishop James Duggan was given the Archbishop as Coadjutor, May 3, 1857.
is Kenrick-Frenaye Correspondence, p. 328.
19 Cf. Lamott, John H., "History of the Archdiocese of Cincinnati," p.
189-212. Bishop Purcell 's Banking enterprise failed with two and one-half million
liabilities above all available assets. The properties of the individual parishes
156 History of the Archdiocese of St. Louis
The immediate cause of the Bank's suspension of business was
the Vatican Council, which had been called for the year 1870. As the
Archbishop would not break with his practice of personal attention
to all phases of his business, he felt that the only alternative was to
close his banking establishment. He began to pay off all whose money
was in his care. In 1867 and 1868 he put on the market a large
quantity of valuable real estate, which realized the sum of almost half
a million dollars. Advertisements were placed in the papers towards
the end, that all accounts not withdrawn would be turned over to
another bank just then organized and under charge of Mr. Joseph
O'Neill. By 1870 everything was wound up. . . .And the Archbishop
had left St. Louis for the Vatican Council. The people of St. Louis
gave him $2500.00, to defray travelling expenses to the Council of the
Vatican.
As the turbid waters of the Missouri and those of the crystal
clear Mississippi, after their junction above St. Louis, flow on side by
side, without mingling, yet form the vaster stream that gives life to the
city and the country round about, so the priestly and the business
life of Peter Richard Kenrick flowed on in close touch, yet uncom-
mingled, "ad laetificandam civitatem Dei.91 The Archbishop always
remained the great prelate, even when seated in the counting-room,
for his thoughts and aspirations were always with his diocese. It
was not love of money, but love of Holy Church, that urged him on.
And so it was not failure that made him close his banking career. From
afar he may have heard the warning voices ; but there were no rapids
in his business career. Of his own will, when his purpose had been
accomplished, he paid back all he owed. And the Archbishop's Bank
ceased to exist, leaving in its wake a long trail of blessings, the Churches,
Schools, Convents, Hospitals and Orphanages, that could not have been
built without its ever-ready help.
were not held to be involved in the case, except those that had been built with
money from John B. and Edward Purcell. The amount paid by these churches
to the creditors of the Bank was $140,780.55. The creditors received only 8%%
of their claims. The creditors appealed to the Bope for redress, and Archbishop
Elder the successor of Archbishop Burcell, did all he could to satisfy them by
appeals to the Pope, the hierarchy of the United States and the General Catholic
public. Archbishop Burcell 's failure; occurred in 1878, ten years after Archbishop
Kenrick had wound up his banking enterprise.
20 The Archbishop did not try to profit even by the Legal Tender Act of
March 3, 1863, which made the paper currency a legal tender for all ^ debts,
whether contracted on a gold basis or not. At times gold was at a premium of
from fifty to one hundred per cent. The Archbishop paid his creditors in gold,
dollar for dollar. The National Archives at Notre Dame University, Indiana, con-
tain a number of letters from Archbishop Kenrick of St. Louis to Archbishop
Purcell of Cincinnati, touching these delicate matters. Others treat of the system
of pew-renting, seat money and kindred subjects.
Chapter 22
CATHOLIC CEMETERIES IN ST. LOUIS
The first Catholic Cemetery in St. Louis occupied the northern
half of the church-block on Market Street, between the Rue cle l'Eglise
and the Rue des Granges, that is Second and Third Streets. This
cemetery was closed in 1828, after a new burying ground had been
opened on the St. Charles Road, a little more than one mile west of the
city limits, i. e., Seventh Street, on a four acre tract, acquired by the
Wardens of the Cathedral Parish from William Stokes. This cemetery
was closed in 1849, and most of the bodies were removed to the newly
opened Cemetery on Bates and Sarah Streets, which was called the
Rock Spring Cemetery and represented the first burying ground in
the city over which the Bishop exercised full control, and from which
he derived a regular, though rather variable income, all the years
from 1849 to 1867.
The Parish of St. Vincent's founded by the Lazarist Fathers, had
its own cemetery on Park and Ohio Avenues. It was opened in 1845
and closed in 1865.
In the cholera period of 1849, from June 22— July 30. "St.
Vincent's Cemetery" and the "Catholic Cemeteries, Old and New,"
are mentioned as burying places for cholera victims.
To give but one example from the daily litany of sorrow :
"Wednesday Morning June 27.
Interments and Cholera — For Monday, June 25.
City Cemetery
20 interments;
Of
cholera
18
German Protestant
14
7 7
7
12
Holy Ghost
29
i •>
7
24
Christ Church
2
7 7
7
1
Lutheran
6
7 7
7
4
Presbyterian
4
7 7
7
1
Catholic (Old)
27
7 7
7
20
Catholic (New)
7
7 7
7
7
St. Vincent
17
7 7
7
12
126
99
The Baptist, United Hebrew, Methodist and Wesleyan Cemeteries
failed to send in their returns."1
i ''Missouri Eepublican, " June 22- July 30, 1849.
(157)
158 History of the Archdiocese of St. Louis
The rear of the cholera epidemic was the last year of one Catholic
Cemetery and the opening of another : but both were in use during
those dreadful days of June and July 1819.
The "Old Catholic Cemetery " was the one situated on Franklin
Avenue somewhere around the present Seventeenth Street. In 1921
during excavations for a building on 2617 Franklin Avenue, many bones
and entire skeletons were found which were supposed to have been
originally buried in the middle of the Old Catholic Cemetery. If
there was another Catholic burying ground on Franklin near Jefferson
Avenues, it must have belonged to one of the parishes, as there is no
mention of it in Archbishop Kenrick's accounts.
The Xew Catholic burying ground is the above-mentioned Rock
Spring Cemetery, which, in the nineteen years of its existence, brought
the Archbishop an annual income, from $3000 to $500 dollars.2
The cause of this shrinkage was the opening of the Holy Trinity
Cemetery in 1861, on a tract of land adjoining the present OTallon
Park. Trinity Cemetery was in use from 1861 to 1871. This Arch-
bishop 's revenue from this burying ground rose in three years
from $1200 to $1900 and then became stationary at a little more than
$600.3
As Trinity Cemetery was on the north side of the city, the Cath-
olics of South St. Louis, in 1870, received a burying ground of their
own, dedicated in honor of S. S. Peter and Paul. The net proceeds
derived by the Archbishop from S. S. Peter and Paul's Cemetery, in the
first year of its existence, amounted to $2183.66.
S. S. Peter and Paul's Cemetery is still in use. having not
only resisted the tide of invasion, but also spread its peaceful slumber-
ers over a very large and valuable territory. It is the property of the
diocese, but under the management of one of the Clergy of S. S. Peter
and Paul's Parish. One by one, the Old Catholic Cemetery, the Rock
Spring Cemetery and Holy Trinity Cemetery have disappeared from
view, and the remains of the dead they once enshrined have been trans-
ferred either to Calvary or to the vault below St. Bridget's Church.
The expansion of the city convinced Archbishop Kenrick of the
necessity of providing for the Catholics of St. Louis a large and
beautiful cemetery in a location that would not, for a long period of
time, feel the invasion of the City's noise and bustle.
In 1853 the Clay Farm, northwest of the city, was offered to him
at a reasonable figure and was bought, and a number of adjoining lots
were added to the tract. At first only a part of the land was laid
out for Cemetery purposes. The old mansion on the place was for a
time the favorite residence of the Archbishop. Later on, it became the
2 Archbishop Kenrick's Account Book, m. s.
3 Kenrick, 1. c.
Catholic Cemeteries in St. Louis 159
temporary home of the Carmelite Nuns. The Cemetery was called Cal-
vary. It was opened for burials on April 1, 1854. "In 1857 the con-
secration of the "Priests Lot" and the original four sections marked
the first official act of the new coadjutor, Bishop Duggan, former pastor
of the old Immaculate Conception Church on Eighth Street in this city,
and later Bishop of Chicago."4
Thus we have a succession of Catholic Cemeteries, in a direct line
from 1770 to the present day.
After the opening of Calvary many reinterments were made from
the graveyard on Franklin Avenue and Seventeenth Street, the Rock
Springs Cemetery and also from the Holy Trinity Graveyard, to the
new and beautiful God's Acre, established by Archbishop Kenrick.
' k Xot long before the outbreak of the Civil War all the dead kept under
the Cathedral in the lower church were removed to Calvary; and ten
years later, when St. Vincent's Graveyard on Jefferson and Geyer was
abandoned, all reinterments were made in the larger place, even those
dead unclaimed by relatives being buried in several immense graves in
Section Twelve. In this part of the Cemetery is also seen the beautiful
and interesting lot of the Vincentian Fathers, where many names recall
bright pages of religion in St. Louis."5
In March 1867 Archbishop Kenrick, for the purpose of organiz-
ing the Calvary Cemetery Association, named the following gentlemen :
P. A. Berthold, Joseph O'Neill, John Byrne, Jr., H. L. Patterson, H. J.
Spaunhorst, P. J. Hurck, J. E. Yore, Charles Slevin, J. C. Burg,
Thomas Ferguson and John Withnell.
These gentlement drafted a Constitution of the Association, which
was approved by the Archbishop and obtained a charter. The first
officers were :
President, Archbishop Peter Richard Kenrick.
Vice President, Vicar-General Philip P. Brady.
Treasurer, Dr. F. L. Haydel.
Secretary, Thomas J. Gibbons.
Superintendent, Matthew P. Brazill.6
To this Calvary Cemetery Association Archbishop conveyed "that
certain tract of land known as the Calvarv Cemeterv situate in the
4 Smith, Mary Constance, " Our Pastors in Calvarv." Reminiscence of
Michael Dwyer, altar boy at the Old Cathedral in the days of Coadjutor Bishop
Duggan, and afterwards sexton for Father Paris. Mr. Dwyer also stated that
Sarah Street was cut through the site of Rock Springs Cemetery near Van de Venter
and Manchester and that the Old Catholic Cemetery at Franklin and Seventeenth
was in charge of Mr. McEnnis, the grandfather of Mrs. James Ring of .this city.
5 Smith, M. C. op. cit.
6 Calvary Cemetery Association, Historical Sketch, Charter and By-Laws and
Rules, St. Louis 1888.
160 History of the Archdiocese of St. Louis
County of St. Louis . . . containing* in all about two-hundred and eight
acres ... as a place of burial, agreeable to the rules and conditions
laid down in the deeds of burial lots hitherto made, on condition that
the Association shall and will pay to the Archbishop of St. Louis out
of the revenues of the Cemetery the sum of fifty thousand dollars, and
that after this sum is paid, the Association shall and will apply the sur-
plus revenues of the Cemetery to the erection and maintenance of the
Cathedral Church, which the Archbishop proposes to erect in the northern
division of the block 920 in the city of St. Louis. This deed was made
on April 1, 1867.7
In June of the following year it was deemed best to reorganize
the Calvary Cemetery Association as a stock company, and pay the
Archbishop for the ground. The organization was effected with the
following named gentlemen as incorporators: Joseph O'Neill, John
Byrne, Jr., John Withnell, H. L. Turner, Charles Slevin, Thomas Fer-
guson, J. B. Ghio, H. J. Spaunhorst, P. J Hurck, P. A. Berthold, and
James C. Burg. In October 1868 the question as to the disposition
of the profits derived from the Cemetery was discussed. None of the
stockholders desired to share in any surplus which might remain after
the stock had been paid for. At the Archbishop 's suggestion it was de-
cided that the surplus should be applied to the support of the Catholic
Orphan Asylums of St. Louis : Subscriptions of stock were now asked
and a new organization formed under the name Calvary Cemetery
Company. The name of Peter Richard Kenrick and D. H. Donovan
were added to those of the original incorporators.8
It was intended that parishioners of all Catholic parishes interest
themselves, and so subscribe to the capital stock : the promise was there-
fore made that the profits were to be distributed among all the Catholic
Orphans. But it was ascertained that the German Catholics had not
generally subscribed, except the parishioners of St. Joseph's. Those
of S. S. Peter and Paul and Holy Trinity relying for interments on the
cemeteries that bore their respective names, and the others being simply
indifferent. In consequence St. Joseph's also withdrew its support.1'
The organization of the Society of stockholders was now perfected
under a new Constitution but under the old name, Calvary Cemetery
Association.
The main provisions were : that the Archbishop of St. Louis, shall
be, ex officio, President of the Association, the other officers to be
chosen annually: that out of the profits of the Association there shall
be paid on each and every share of stock subscribed, an amount equal to
7 Calvary Cemetery Association, pp. 4-6.
8 Ibidem, p. 6.
9 Ibidem, p. 7.
Catholic Cemeteries in St. Louis 161
the par value of said stock and interest on the same at the rate of 6 % ;
that the residue of the profits be applied:
1. to the work of keeping* in order, extending, improving and
beautifying the Cemetery.
2. to the use of the Board of Managers of the Koman Catholic
Male and Female Orphan Asylums.
The last clause excluded the Orphans of the German St. Vincent's
Orphan Home from any share in the surplus of the Cemetery, as they
were not under the control of the Board of Managers.10
The new organization now being in running order, it remained
that the rights of the original Calvary Cemetery Association be trans-
ferred to its posession. Archbishop Kenrick did this by deed of May
19, 1871, signed by himself as grantor of the deed of April 1, 1867, and
by Joseph O'Neill, as President of "the Calvary Cemetery Association, as
it originally existed," by which he conveyed to the new Calvary Cem-
etery Association the parcels of land forming Calvary Cemetery. On
May 6, 1871, Archbishop Kenrick issued a Circular announcing this
change :
"Whereas in the year 1867, I found it inconvenient to myself and
also to interfere with other important duties devolving on me, to con-
duct and manage satisfactorily, the Calvary Cemetery, and therefore in-
vited several Catholics to associate with me for that purpose: an in-
corporation was formed for the proper maintenance of that institution,
with the ulterior object of applying its proceeds to the support of
the orphans under the care of the Manager of the Roman Catholic
Male and Female Orphan Asylums of St. Louis. The Association has
now so far succeeded as to have reached the point when, if a portion
of the stock subscribed to it in its formation be relinquished, there is
an almost positive certainty, that the whole of the proceeds of the Cem-
etery may, within, eighteen months, or at most two years, be appro-
priated for the original purpose. The additional liberality will secure
for the orphans an unusual income of from $15,000 to $20,000 and will
thus prove a relief to the Catholic community to that extent.
Impressed with this feeling, I cheerfully relinquish to the Associa-
tion the amount of stock standing in my name in its books, and venture
to express the hope that others of the stockholders will do the same. ' 'n
A report was made by the Committee, on October 30, 1872 as fol-
lows :
That six hundred and ninety-four and two-thirds shares of par-
value $34,733.33 had been donated to the Association.
10 Constitution of the C. C. Assn. p. 8-11, passim.
ii L. C. pp. 12 and 13.
Vol. II— 6
162 History of the Archdiocese of St. Louis
That two hundred and twenty-one and one-third shares had been
purchased for $11,066.66 cash.
That two hundred and eleven shares had been cancelled unpaid,
leaving twenty-one shares in force and held by twenty-one different
persons to keep the Association alive.12
This statement declared that the Association as such owned al-
most all the shares, and consequently could devote almost all its income
to the care, extension, and improvement of the two diocesan Orphan
Asylums. On July 10th, 1882 the Association's charter was amended
under which the Calvary Cemetery Association continues its operations
until this day for the benefit of the two diocesan Orphan Homes under
the Board of Managers of the Roman Catholic Male and Female
Orphan Asylums.
But there is another aspect of the matter: the Calvary Cemetery
is one of the monuments of Archbishop Kenrick, one of the show-places
of our city "a thing of beauty and a joy forever." A modern Cemetery
must be arranged on the so called park and lawn plan, avoiding as much
as possible all unnecessary accumulation of stonework, iron fencing
and bars, which disfigure so many of the older Cemeteries. This plan
takes nature for its model and in the trees, the shrubbery, the flowers
and the neatly kept lawn, gives the burying place of our dear departed
ones, the moods of peace, and longing hope, and sympathy. Calvary
Cemetery was established in a forest, consequently most of the trees
in it are of the native forest-varieties. The evergreens, however, were
planted, though without design. The roads of our Calvary bear names
taken from the history of the Passion, the Via Dolorosa leading to
the Great Cross, and the other ways named after those who accompanied
the Lord on his sorrowful journey. Four sections are consecrated,
the rest is blessed as it is needed for interments. The priests' lot, where
so many of the pioneers of the faith sleep around their great leaders,
Archbishops Kenrick and Kain, commands a magnificent view of the
mighty river of Father Marquette, as it sweeps along 'through the lands
he discovered and blessed, seeking the far-off gulf.13
12 Calvary Cemetery Association p. 13.
13 Cf. Report of Superintendent Matthew P. Brazill, 1888.
Chapter 23
CATHOLIC JOURNALISM IN ST. LOUIS BEFORE THE WAR.
"The Catholic Press" has been since time immemorial the object
of special solicitude, though not always of generous support, in the
Church. Bishop Kenrick united both functions in his person. An
editor himself at the time he was chosen to rule the Church of St.
Louis, he maintained all through life a keen interest in the printed
word, serving the Catholic cause, just as his predecessor Rosati,
had been. In this work Bishop Kenrick enjoyed the cooperation of
a number of distinguished persons, priests and laymen, whose names
deserve honorable mention in a history of the diocese. The lives of
such men, are generally quiet and rather uneventful, but their work'
exerts a powerful, because wide-spread, influence on the course of
events, either for good or evil. Bishop Rosati was the pioneer in this
matter as in many others.
The first Catholic paper published in St. Louis, in fact, the first
Catholic paper west of the Mississippi River, was "The Shepherd of
the Valley." In the Letter-Book of Bishop Rosati there is, under
date of May 19th, 1832, the following entry: "Mr. Taylor leaves Hart-
ford; Catholic Press will be published in St. Louis by July 1st, 1832. 'n
Joseph and Deodat Taylor were Converts to the Faith, and men of su-
perior character and ability. A paper by the name "The Catholic
Press" was published by Joseph Taylor, at Hartford, and was to be
transferred to St. Louis. But as this project failed, Mr. Joseph Taylor
came to St. Louis and established a new paper under the patronage
of Bishop Rosati. Father John McMahon on his way to Galena writes
to Bishop Rosati on August 27th, 1832: "A Dialogue on the Real Pres-
ence, which passed between an intelligent passenger and myself on our
way hither, (i. e. Keokuk) may be somewhat entertaining to some
of Mr. Taylor's readers. If you think so, I am determined to lend it to
you, you will please hand it to him for insertion."2 Now, what was
the name of the Catholic St. Louis paper edited by Mr. Taylor, if
not "The Shepherd of the Valley V
According to Scharf, History of St. Louis, "The Shepherd of the
Valley" was "established in 1834 or 1835" "as an organ of the Catholic
Church."3) This is rather vague and uncertain. The "Shepherd of
the Valley" certainly did exist in 1835, as Father Lefevere in a letter
1 Archives of St. Louis Archdiocese.
2 Archives of St. Louis Archdiocese.
3 Scharf, 1. c, p. 945.
(163)
164 History of the Archdiocese of St. Louis
to Bishop Rosati speaks of an advertisement he had seen in it in Sep-
tember of that year. By a favorable chance a complete set of The
Shepherd of the V alley was discovered in the Library of the St.
Louis University. It is bound in two volumes. The first number is
dated July 7, 1832 and the final number July 2, 1836. The editor and
publisher was Francis H. Taylor. The place of publication is given as
3rd Street, Old Hospital Building. For the first year it is written in
English and French; but with the opening of the second volume on
September 20, 1833, English alone is used. The format is similar to that
of the Western Watchman of Father Phelan's later days. The motto
is "One Lord, one Faith, one Baptism."
AVith the second volume the format is about the size of modern
papers, but has only four pages. It bears the motto "Thou art Peter
and upon this rock I will build my Church." Joseph Taylor is still
editor and publisher but now "under the auspices of the Catholic As-
sociation." The place of publication has been changed to Church
Street. The number for September 20, 1833, contains among many
other items of historical interest an obituary of John Mullanphy. Reg-
ular installments of the Philadelphia Controversy (Hughes Breckin-
ridge) fill the first page of a number of issues for 1833. The third
volume is published by Angewin and Crowe under the auspices of the
Catholic Association. It begins October 4, 1831 and bears a new head-
piece with a picture of St. Peter's Church. Volume III, May 16, 1835,
bears only J. G. Crowe's name as publisher, but under the same auspices.
Volume IV, beginning November 7, 1835, has no picture in the head-
piece, but the same names of paper and publisher. The January 2
Number, 1836, prints a long letter written by Pierce Connelly to his
(protestant) bishop in regard to his conversion to the Catholic Church.
In the last number July 2, 1836 there is an urgent call to the sub-
scribers to pay up. Very likely the urgent call to duty was not heeded
and the paper went to the wall. At least we know of no subsequent
number of "The Shepherd of the Valley."
This was in 1836. Three years after, Thomas Mullen is reported by
Scharf in his History of St. Louis, "to have started the Catholic
Banner whose career is shrouded in oblivion." "Whether this is fact
or fiction we cannot say, as we found no other mention of this paper;
The coming of Bishop Kenrick as coadjutor and successor to Bishop
Rosati gave a fresh impetus to Catholic journalism in St. Louis.
The Catholic Cabinet made its first appearance in the year 1843.
It was originated and in part at least edited by the Rt, Rev. Peter
Richard Kenrick, Bishop of St. Louis. AVe need not say that it was
well edited, as Bishop Kenrick was no tyro in journalism, having
edited several years previously the Catholic Herald in Philadelphia.
The Catholic Cabinet was a monthly magazine. Besides editorial matter,
Catholic Journalism in St. Louis Before the War 165
it contained essays, historical and critical, poetry and religious intelli-
gence.
William J. Mullin was the publisher. The first number bears date
May 1843, the last July 1845. The first number was introduced by
Bishop Kenrick himself in an article on "The Present State and Pros-
pects of Catholicism throughout the world." The historical trend of
the Catholic Cabinet is evidenced in the following quotation taken from
the article on the Discovery of the Mississippi," vol. I., No. 4: "Noth-
ing is more astonishing than the fact that hitherto so little has been
done to snatch from oblivion the few records yet extant that throw
light on the early history of the Catholic Church in this portion of
the North American Continent. This inattention is less excusable,
as we believe, the subject is one that has frequently suggested itself
to the minds of many among our clergy, some of whom were eminently
qualified to supply the acknowledged desideratum; but whether from
necessity of giving undivided attention to the more immediately im-
portant duties of missionary life, or from a want of proper encourage-
ment, or from some other undiscoverable cause, certain it is that, with
the exception of a few desultory sketches in our Catholic journals, we
are as far at the present day from the realization of our hopes, in this
regard, as we were twenty years ago."
Among other things the editor states, that "the Catholic Cabinet
is not only devoted to the exposition, vindication and illustration of
Catholic principles, but is also intended to be a chronicle of religious
intelligence." This program was carried out with remarkable ability.
A number of the historical articles, especially those on Western Catholic
history, have retained their importance to the present day. Based on
the numerous documents of the Diocesan Archives, they serve as the
foundation for a future history of the Church in the Mississippi Valley.
The monthly notices under the caption of Religious Intelligence con-
tain an accurate though not full account of the religious development
within the years 1843 to 1845. As the Catholic Cabinet was the first
literary Magazine published west of the Mississippi River, it cer-
tainly was the most important one of its time in the United States.
The full title was " Catholic Cabinet and Chronicle of Religious In-
telligence." Complete sets of the publication are very rare. The title,
perhaps, was not well chosen. At least Kenrick 's brother, the Bishop
of Philadelphia, thought so : "I am surprised, [ ' he writes March 20,
1843, "to learn that you intend to give the name Cabinet to the peri-
odical that you have in mind to establish, a title which belonged to a
paper in Baltimore, and has now, for good reasons, been given up."4
4 Kenrick-Frenaye Correspondence, Philadelphia, 1920, p. 164.
166 .History of the Archdiocese of St. Louis
"A Cabinet," said he on another occasion, "is a museum of curiosities."5
After the appearance of the first number, the editor's brother wrote:
"Up to the present time few people have made any request for the
periodical of which you are editor each month."6 "I received yesterday
(August 1, 1843) fifty copies of the periodical known as The Catholic
Cabinet." I have sent them to Pittsburg. Mr. Fithian also received
a hundred copies. For the rest I will counsel you not to send out
the periodical where it is to no purpose. Hardly ten persons have
bought it here, "7) (in Philadelphia) . Even in the matter of distributing
the various numbers mistakes were made by the publisher. "I fear
that Mr. Holcomb mixes things badly: therefore I counsel you to see
to things personally, so as not to lose the results of good endeavors."8)
No wonder that the much-harrassed episcopal editor grew despondent,
so that his brother had to use more cheering words: "What you say
of the periodical is not encouraging. I have been pleased with the
publication, and I think it ought to be carried on to the completion
of the first volume at least, if it cannot be continued further. In-
deed, what has been so well begun and merited much approval, should
not be too hastily discontinued. It is important for religion that the
West should have a publication to uphold the Faith."9) On December
4, 1843, the Bishop of Philadelphia writes: "I am pleased to know that
you decided to continue to publish month by month the periodical,
which treats things sacred with honor to the Catholic religion. I am
quite sure, if the publication can be continued for two or three years,
it will have many patrons throughout the United States."10) So the
Catholic Cabinet continued its course with renewed energy and interest,
for another year and two months : then ' ' constrained by circumstances :
it closed its career.
The Catholics of those times were few in number and not greatly
blessed with earthly goods. Perhaps the Catholic Cabinet was of too
high a literary character to suit the general public. And the editor
himself was then struggling with an immense diocesan debt his pred-
ecessor had left him.
A little later, November, 1845, the ''Catholic News-Letter" began its
weekly appearance and continued until April 1, 1848. The editorial
work was done under the supervision of Bishop Kenrick by several
of his priests, chief among whom was Father, Afterwards Canon 0 'Han-
Ion, the celebrated author of "Irish Saints and Shrines" and "Missioi
Life in Missouri." There is a complete set of the "Catholic News-
5 O'Shea, "Life of Peter Kichard Kenrick," in "Two Kenricks," p. 419.
6 Kenrick-Frenaye Correspondence, p. 168.
7 Kenrick-Frenaye Correspondence, p. 169.
8 Kenrick-Frenaye Correspondence, p. 171.
9 Kenrick-Frenaye Correspondence, p. 176.
io Kenrick-Frenaye, Correspondence, p. 178.
Catholic Journalism in St. Louis Before the War 167
Letter" in the Library of the St. Louis University. The paper is a
weekly, published by W. J. Mullin, and "edited by an Association of
Gentlemen." The first number is dated Vol. I, Saturday, Nov. 22,
1845, the second, Vol. II, Saturday, Nov. 29, 1845. This mistake is
rectified in No. 3, Volume III, of April 1, 1848 contains an eloquent
article on Joseph Goerres, the great Catholic German writer and
leader, whom the great Napoleon had styled the fourth great power
in league against France. The articles contained in the Catholic News-
Letter were generally well written. Thus the article on the Papacy
in vol. I, No. 24; "A Visit to Liberty, Missouri," (July 1847) ; "Meri-
mac," November 1847; "Cape Girardeau," August 1846; "Legends
of St. Charles," February 1847, are articles of historical importance.
Shortly before its suspension, the Catholic News-Letter published
a series of elaborate lectures, given at the Cathedral by Archbishop
Kenrick, on the main doctrines of the Church. They were specially in-
tended for non-Catholics, and paved the way for the conversion of a
number of prominent citizens of St. Louis.
In reference to this Catholic News-Letter the Bishop of Phila-
delphia wrote his brother : " I am pleased that you have followed out
the design of publishing a Catholic periodical."11) For a work once
undertaken to uphold religion " is not easily to be abandoned."
After a brief career of two years and four months the Catholic
News-Letter ceased to appear. Shortness of funds, which in a newspaper
is the same thing as shortness of breath in the human body, had put
an end to its useful existence."
Another failure, if you will; but Bishop Kenrick was too deeply
convinced of the necessity of the Catholic Press. For his new venture
which began to appear in the late summer of 1850 revived the name
of Bishop Rosati's long-dead paper "The Shepherd of the Valley."
On November 4, 1850 the Bishop of Philadelphia sent his congratula-
tions on the appearance of the new periodical saying: "it has much
merit."12 But he advised his brother not to edit the paper himself, a
thing ' ' hardly to be risked after the unfortunate attempts of the past. ' '
Dr. Silliman Ives13 and Jedecliah V. Huntington,14 the editor of the
11 Kenrick-Frenaye Correspondenc, p. 266, November 30, 1847.
12 Kenrick-Frenaye Correspondence, p. 314.
13 Levi Silliman Ives was Protestant Episcopal Bishop of North Carolina in
1831-1852. He became a Catholic at Borne in 1852. He did not receive the
order of priesthood in the Catholic Church. He wrote ' ' The Trials of a Mind in
its Progress to Catholicism." He died October 13, 1867.
14 Jedediah V. Huntington, Graduate in Medicine in 1838, later Episcopalian
minister. Received into the Catholic Church in 1849. Editor of the "Metropolitan"
in Baltimore, and of the "St. Louis Leader." Author of a volume of Poems,
X. Y. 1843. Translated Franchere's "Narration of a Voyage to the Northwest
Coast of America, 1811-1814." "Rosemary," a Catholic novel. Huntington died
at Pau, France, March 10, 1862.
168 History of the Archdiocese of St. Louis
''Metropolitan" in Baltimore, both converts, were not available as
editors of the St. Louis paper. On the 15th day of August 1851, Robert
A. Bakewell who had been editing a Catholic paper in Pittsburg, came
to St. Louis at the solicitation of Archbishop Kenrick, and became editor
of the "Shepherd of the Valley" and subsequently its publisher. Fi-
nancial difficulties ensued. Bakewell grew tired of the double burden.
On the anniversary of the Declaration of Independence 1854 the Francis
Patrick Kenrick, now Archbishop of Baltimore, wrote his brother of
St. Louis: "I feel sorry that Robert Bakewell has gone so far as to
give up the work. It seems to me proper to do something in the way
of helping him on account of the sterling qualities of his work. You
may, if you wish, give him fifty dollars in my name."15 As the "En-
cyclopedia of the History of St. Louis" justly says: "Throughout its
career the Shepherd of the Valley was a most uncompromising advocate
of Catholicism, and in a time when religious antagonisms were peculiarly
bitter."16 But, as Bakewell himself admitted later on, his zeal was
not always tempered with prudence. He would write in the Shepherd
in a way that, whilst harmonizing perfectly with the teachings of Cath-
olic faith, was certain to be taken advantage of by the enemies of the
Church.
One of his editorials in regard to religious liberty made a great
stir among the Knownothing preachers of its day and long after, and
was even made the subject of an enquiry in the U. S. Senate. Em-
balmed for preservation in such delectable storehouses on anti-Catholic
lies as "Gavin's Masterkey of Popery," it is produced at regular in-
tervals by Protestant controversionalists as a decisive proof of Catholic
intolerance. What Bakewell wrote is this: "The practical toleration
to which we are accustomed in our age and country is not the result of
any principle of Protestantism; it is not the consequence of any doc-
trine; it has been brought about by the force of circumstances; it is
owing to the fact that no denomination can pretend to exclusive domin-
ion; it will last only as long as the state of things continues. If the
Infidels, the Mormons, the Presbyterians or the Catholics, at any future
time, gain a decided superiority, it is at an end. If the Catholics ever
gain — which they surely will do, though at a distant date — an immense
numerical superiority, religious freedom in this country is at an end.
So say our enemies. So we believe; but in which sense do we believe
it? In what sense are we the advocates of religious intolerance. In
the sense in which the enemies of the Church understand the word?
By no means. We simply mean that a Christian people will not con-
sider the ridicule of Christianity, the denial of its fundamental truths,
of the immortality of the soul and of the existence of God, the over-
15 Kenrick-Frenaye Correspondence, p. 372.
16 Vol. Ill, p. 1896.
Catholic Journalism in St. Louis Before the War 169
throw of all religion and morality, matters beneath their notice and
condemnation ; that the foundation will be laid for a legislation which
shall restrain the propagation of certain doctrines; that man shall no
longer be permitted to attack dogmas with which morality is inseparably
connected."17
The Shepherd of the Valley though established in 1850 was edited
and published by Bakewell from January 1852 to July 1854. Financial
difficulties owing to a lack of support from the Catholic public was the
cause of its demise. Bakewell in the meantime had studied law and in
1875 became a member of the Court of Appeals, a position which he held
with great credit and distinction until 1885.
"A city is fortunate that has good conscientious journalists; they
can instruct and mold the dormant public conscience, and oftentimes
its course of conduct."18 Such men St. Louis Catholic journalism has
had among the editors, mostly converts, whom we have so far recounted.
The peer of the best we now approach in the person of Jedediah V.
Huntington, the founder and editor of the "St. Louis Leader," which
ran from March 10, 1855 to October 13, 1856 as a weekly, and as a
daily until 1858, The "Leader" was the original "great religious daily"
of St. Louis, as the Encyclopedia says "though it flavored its religion
largely with Democratic politics,"19 Dr. Huntington had been con-
ducting a Catholic magazine The Metropolitan, in Baltimore. In Feb-
bruary 1855 Archbishop Kenrick of Baltimore wrote to his brother,
Peter Richard: "I hope that you may be able to retain that excellent
man Huntington, in your city and that you will favor him with kindly
patronage."20 In February of the following year he writes: "Hunting-
ton thanks me for the hundred dollars, but says nothing of my subscrip-
tion."21 And on April 16, 1858: " as that very worthy man Hunt-
ington, is returning, I am writing to you."22 Huntington was editor
in chief; associated with him we find Donald McLeod, William A.
Seay, and Edward W. Johnson. "The Sunday edition, as Hyde tells
us, was under the charge of Donald McLeod, who was educated for the
priesthood, but had chosen literature in preference to the pulpit.
McLeod formed a scandalous alliance with a noted St. Louis beauty,
and the affair reaching the public ear, he repented and went into a
17 ** Shepherd of the Valley," November 22, 1851, quoted in full in Shea,
"History of the Catholic Church in the United States," vol. IV, pp. 606 and 607.
For a defense of the letter, cf. O'Shea, "The Two Kenricks," pp. 480-485.
18 "Modern View," St. Louis.
19 L. C, vol. Ill, p. 1634 and 35. Cf. Scharf's "History of St. Louis,"
vol. I, p. 921.
20 Kenrick- Frenaye Correspondence, p. 386.
21 Kenrick-Frenaye Correspondence, p. 410.
22 Kenrick-Frenaye Correspondence, p. 410.
170 History of the Archdiocese of St. Louis
monastery in Cincinnati. Huntington in 1858 descended from the tripod
of the "Leader" and was succeeded by his colleague Johnson, with Seay
as political editor, who quickly ran the paper into the ground."23 We
have given this piece of scandal in regard to Donald McLeod from the
pen of William Hyde, simply to set it right. There was no " scandalous
alliance," though the case was very mysterious. Here is what Bishop
Purcell of Cincinnati states in his Memoir of the Rev. Donald Mac-
Leod introducing his beautiful book "History of Roman Catholicism
in North America":" After his abandonment of the ministry and re-
ligious opinions of the Reformation, Mr. MacLeod, for some years, de-
voted his time to literary pursuits. In St. Louis, where he was con-
nected with the editorial department of a newspaper or magazine, he
became attached to an accomplished young lady of the best society; but
after having gone even to the Altar for the marriage ceremony, the match
was for some reason, for which neither himself nor the lady was to
blame, suddenly broken off. We have the assurance of a highly respec-
table priest of St. Louis, who was perfectly cognizant of all the pro-
ceedings, that the conduct of Mr. MacLeod was all that could have been
expected in the premises, from a Christian and a man of honor." Donald
MacLeod did not enter a monastery, but Mount St. Mary's Seminary,
both as professor and theological student and was raised to the priest-
hood in October 1860. He died on an^ errand of priestly duty, being
struck by a passing train June 30, 1865. "24
But" to return to the fortunes of the "St. Louis Leader. The
paper had been established as the organ of the Catholic Church," says
Hyde • but it was also a democratic party organ ; a combination that cer-
tainly did not augur much good. Yet under the circumstances, when
the issues were Union or Disunion, every honest man felt bound to
take sides The Democratic party of Missouri wished to preserve the
Union with peaceful means: the Republican party attained the preser-
vation of the Union by War. The Leader opposed the very man that
made the rebellion possible and dangerous, Buchanan, whilst the Repub-
lican supported him. This must suffice on the matter of mingling re-
ligion and politics. It would be well, if it were possible, that religion
had more influence on politics without politics controlling religion. We
believe Jedediah V. Huntington honestly tried to do so.
There is but one solitary number of the "St. Louis Leader" in the
Congressional Library, dated December 27, 1856: and one also in the
Library of the Missouri Historical Society of May 27, 1857. The latter
23 In Missouri Historical Society Publications, 1896, p. 11.
24 "History of Soman Catholicism in North America," by the Eev. Xavier
Donald MacLeod, New York. -The Devotion to the Blessed Virgin in this country
from its settlement to the present day" is the theme of this beautiful book, the
last and ablest offering of the genius of Xavier Donald MacLeod.
Catholic Journalism in St. Louis Before the War 171
number has a leading article on ' ' God versus Law. ' ' In the report of the
Circuit Court proceedings there is this interesting item: "Circuit Court,
Hon. Alexander Hamilton Judge. "Dred Scott, his wife and children
emancipated."
"Taylor Blow appeared before His Honor, the Circuit Judge yes-
terday (May 26, 1857) and emancipated Dred Scott, his wife and
Eliza and James, their two children. ' '
In the year 1858 B. Doran Killian, began the publication of the
"Western Banner." This paper may be classed among the Catholic
periodicals having a national bias.
Archbishop Kenrick contributed $3000 to make it a Catholic paper.
This came about in the following way. "On leaving St. Louis in 1858
Dr. Huntington left with the Archbishop a note for about $2000, for
the purpose of establishing a Catholic paper in the city. Belying on the
payment of this note, the Archbishop gave $3000 to establish the Western
Banner."25 But not more than fifty per cent was realized on the note.
The Western Banner was discontinued about 1860.
This was the Archbishop's last venture in the field of Catholic news-
paperdom.
25 Archbishop Kenrick 's Account Book, p.
Chapter 24
GERMAN CATHOLIC VENTURES— JOURNALISM
There had been German Catholics in St. Louis since the foundation
of the city. The first canonical Pastor P. Bernard de Limpach, a
Capuchin was a German, as well as Father Paul de Saint Pierre, the
one-time Pastor of Cahokia and Ste. Genevieve. By the time of
Bishop Du Bourg's coming the number of German Catholics and Priests
had increased considerably, and in 1837 Bishop Rosati wrote: 'We
have a large number of German Catholics in the diocese. German
services are held for them in St. Louis, Dardenne, St. Charles, St.
Thomas, 111,, St. Andrews, Ste. Genevieve, Quincy, III, Westphalia,
Apple Creek and New Madrid. The number of emigrants from Germany
is constantly increasing." The high tide of German Catholic immigra-
tion came in 1840 and continued to 1850. These Catholic Germans were
not of the class of "Latin Farmers" or the Forty-Eighters, men of
University training and revolutionary antecedents. They were, however,
for the most part, people of sufficient intellectual culture to appreciate
an honest outspoken press in their own language. Of the first efforts
made in St. Louis to satisfy this natural desire of the Catholic Germans
of St Louis we find the following notice in Schem's Deutsch Ameri-
kanisches Konversations Lexikon1 article Missouri: The Katholisches
SonntagsUatt, (Sunday Paper) of E. Kessel, appearing for the first
time on December 1, 1850. in the following year changed its name to
"Herold des Glauhens," "Herald of the Faith organ of the Catholics,"
and the " Tages-Chronik," The Daily Chronicle, published by Francis
Saler2), a Catholic daily, edited first by August Boeckling, later on by
Adalbert Loehr and Ernst Kargau, was at last merged in the Anzeiger
des Western, 1863."
We will have to treat these two Catholic ventures of Francis Saler
separately, giving precedence to the "Herold des Glauhens," the first
Catholic paper of St. Louis destined to weather the storms of the years
until the present day.
i Schem's German-American Cyclopedia contains valuable information for the
history of German-American life all through its 8 volumes.
2 Francis Saler, a native of Vorarlberg, was architect, builder, publisher and
printer and bookseller all in one. He amassed a fortune and then lost it and died
a poor man, though always highly respected. Father Holweck has given him a
place among the "Friends of the Pastoral-Blatt. "
(172)
German Catholic Ventures — Journalism 173
The "Herold des Glaubens" appeared for the first time on the
first Sunday of January 1850 under the editorship of P. Martin Seisl,
S. J., then Pastor of St. Joseph's Church. The publisher was P. Kessel,
formerly employed in Saler 's printing office. Originally the paper's
name was "Katholisches Sonntagsblatt" but it was soori changed into
"Herold des Glaubens, ein Katholisches Sonntagsblatt." After a
struggle of two years with adverse circumstances, mostly financial,
Francis Saler, then at the height of prosperity, came to the rescue.
The paper was enlarged. Dr. Thomas Baumstark a distinguished con-
vert, became its editor about 1861 serving in that capacity until the
close of the Civil War, when he was succeeded by J. B. Mueller, formerly
teacher in Dutzow, Missouri. But the failure of Francis Saler in 1874
threatened to cut short the life of the "Herold des Glaubens." Kev.
C. Wachter volunteered to conduct the paper until other arrangements
could be made. In May 1875 Vicar-General Muehlsiepen, called a
meeting of Catholic laymen for the purpose of forming an association
which should take over the paper. A committee of five was chosen
to arrange matters; 365 dollars were paid for the good will of the
paper, and Mr. Cramer appointed editor and general manager. Father
Muehlsiepen and Mr. Joseph Gummersbach3 ) were the mainstays of
the enterprise. On the 5th day of February 1878 Cramer resigned
and was succeeded by William Schwarz, the genial ' ' Schneider Spitzig. ' '
Since the autumn of 1878 Mr. Louis Blankemeir was business manager.
For a long time the "Herold des Glaubens" prospered and grew in
influence, but with the gradual extinction of the German language
among the native born, a gradual decline set in. On the first day of
November 1916 the "Herold des Glaubens" found a new home in the
Amerika Building and was subsequently combined with the semi-weekly
edition of the Amerika under the title " Amerika-Herold des Glaubens."
The Herold des Glaubens always had a wide circulation, not only
in St. Louis, but throughout the West and Southwest. Its columns
contain a chronicle of the leading events in the history of the Church
for the last seventy years. An almost complete set of the publication
is preserved in the Office of the "Amerika." For many years the
Herold Company also published an Almanac, the " Familienfreund,"
in which a number of the best American writers offered valuable con-
tribution of a literary and historical character.
Franz Salers "Her Hinkende Bote am Mississippi" was also a very
welcome guest in many a German home.
The "Herold des Glaubens" being but a weekly, did not supply
the needs of the time. A daily German Catholic paper was felt to be a
3 The founder of the firm, B. Herder Co., in St. Louis.
174 History of the Archdiocese of St. Louis
necessity, especially as the "Anzeiger des Westens" and other liberalistic
organs of the German Forty-Eighters made frequent attacks upon the
Faith and Morals of Catholics.
"In 1851," says the Encyclopedia of the History of St. Louis,
"Mr. Franz Saler began publishing the "Tages-Chronik," a German.
two-cent morning newspaper with strong Catholic bias. Among the
early editors Mr. Anton Boeckling and Mr. Adalbert Loehr. After
twelve years its business interests were transferred to the "Anzeiger
des Westens" and it ceased to exist. This would place the "Tages-
Chronik's" elate of demise in 1863. By a lucky chance a copy of
weekly edition of the Chronik of 1861, the Wochen-Chronik, turned up,
the only remnant of the paper we know of, and from its columns
we get "a few interesting items.4) The editor August Kruer5) seems
to have been an able journalist. The place of publication in 1861
was the S. W. Corner of 2nd and Market Streets. The subscription
price was $2.00.
In Friedrich Muench's "Der Staat Missouri," I found the follow-
ing item: "The St. Louis Chronik is conservative and opposed to a
change in the present system of slavery. The paper is mainly read by
Catholics." This very likely means nothing more, than that the "Ta-
ges-Chronik" was democratic in principle and practice. In the Wochen
Chronik of June 6, 1861, the leading article is devoted to Stephan A.
Douglas, then recently deceased, who is extolled "as the most honored
leader, the peerless champion, the most adroit defender, the unconquered
hero of the Union cause." The great opponent of Lincoln is reported
to have died a Catholic.
William Hyde, one time editor of the now defunct "Republican,'*
sometime in 1896 read a paper before the Missouri Historical Society
on "Newspapers and Newspaper People of Three Decades," in which
he makes the following statements in regard to Franz Saler 's Chronicle:
The "Tages-Chronik," (Daily Chronicle), was located in third story
of the Republican office. Francis Saler was proprietor. The local
editor was an obese and rather inactive man named Meyer, who made
a practice, instead of hustling around for news himself, of taking copy
off the Republican foreman's hook, translating as much as he wanted
of it and returning the original. I tired of this and set a trap for
4 Cf. "Amerika," October 21, 1921.
5 In Kargau's "St. Louis in Frueheren Jahren," 1893, I found a brief notice
of A Kruer He had edited a newspaper in Madison, Wisconsin, and been librarian
of the State Library. After serving on a paper in Chicago he followed Adalbert
Loehr in the editorial management of the " Tageschronik, » January 1, 1861, but
resigned within a year. He was elected Justice of the Peace in South St. Louis
(Frenchtown) in 1863 and died in 1865.
German Catholic Ventures — Journalism 175
the unsuspecting Mr. Meyer. With the aid of Wm. McHenry, there was
prepared an elaborate account of the murder in her bed of a white
woman by a colored man, who had been living in the same dwelling,
and of the suicide of the black fiend. The scene was located — the
rear of a house on Pine Street, between Third and Fourth. The
narrative, which was quite lengthy, was nothing more nor less than the
story of Desdemona, some eminent actor having played Othello the
night before at DeBar's old theatre. Meyer took the cork clear under,
and, if he had stuck to the text, it would not have been a bad item,
but of course, supposing it would appear in the Republican, he put
in extraneous facts that spoiled the article as a travesty, and only made
him laughed at the more."6
Now, whether this item be fact or fancy, it gives us a pleasant
insight into the old genial newspaperdom before the advent of the
linotype and the cylinder press, the days when all things were as
yet primitive and more human.
About ten years had passed since the discontinuance of the Tages-
Chronik. The German Catholics were without a daily paper. Muehlsie-
pen at the request of Henry J. Spaunhorst and Anthony Roeslein
called a meeting of prominent German priests and laymen. The meet-
ing was held in St. Mary's School Building, October 5th 1871. The
plan for a new Catholic daily was formed, a directory chosen, with
Mr. Spaunhorst as President. But almost a year was consumed with
the preparations. The name " Amerika, a newspaper for Truth and
Justice' ' was adopted upon motion of Mr. Koeslein. No. 415 Olive
Street was the house of the publication. The first number, of four pages
in very large format appeared October 17, 1872. Anton Hellmich
was the editor. He came from Mud Creek, St. Libory, Illinois, had been
a school teacher, possessed a massive figure and a mighty voice, and
always wore a Turkish Fez on his Olympian head and dangled a long
German students-pipe from his mouth. According to all accounts Mr,
Anton Hellmich as editor, was vox et praeterea nihil. The real editor from
the start was that noble convert from Lutheranism, Dr. Edward Preuss.
Dr. Preuss had been minister of the Gospel and Professor of Theology.
After his conversion he turned to journalism. Editor Hellmich resigned
January 17, 1878 and the assistant editor, Dr. Preuss,7 became editor-
in-chief. November 27, 1872 the "Amerika" office was removed to
106 N. Third Street. To show the policy of the new paper a quotation
8 Missouri Historical Society Publications. Vol. I, Xo. 12, 1896. p. 14 and 15.
7 Dr. Edward Preuss wrote a beautiful work in praise of the Immaculate
Conception of the Blessed Virgin Mary. His conversion was mainly brought about
by his studies to refute the controversial writings of Cardinal Bellarmin.
176 History of the Archdiocese of St. Louis
from its first editorial will be most appropriate: "We declare hereby,
that the "Amerika" will not be what is commonly called a religious
or a church-paper. Theological disquisitions and fruitless polemics
we will always exclude from our columns, on the other hand we will be
ever ready and prepared fearessly to meet every attack upon our rights
as Catholics and promptly to repel all malicious charges, and that in a
way consonant with the motto we have chosen, and the dignity of our
cause. What we demand for ourselves, we shall be ready to concede to
others, truth and justice. Politically the "Amerika" will maintain
strict independence of all party-organizations. ' ' Among the distinguish-
ed men employed by the "Amerika" during its early days we would
mention Louis Willich, the future editor of Puck, who served as local
editor.
In 1907 the Amerika moved into its own building on Sixth Street.
After the death of Dr. Edward Preuss July 11, 1904, the Doctor's son,
Arthur who for a few years previous had been assistant editor, became
editor for a short time to be succeeded by Mr. F. P. Kenkel who held
the position with great credit until May 1920. Once more Mr. Arthur
Preuss assumed the management at the urgent request of the directors
of the paper.8
Dr. Edward Preuss as well as Mr. F. P. Kenkel are converts to
the Faith. Arthur Preuss can also be counted among converts. All
these have proven themselves as men of strong character, deep con-
victions, great learning, a clear incisive style of writing and above all,
of the most loyal devotion to the Church. Under such leaders the
"Amerika" prospered, but the War and its consequences almost closed
the paper's career just on the eve of its Golden Jubilee. The papers
brought notices like the following one clipped from the St. Louis
Star: ■ ...
"Die Amerika, founded at the time when German immigration was
at its height, served a most useful purpose in familiarizing the new-
comers with the ideals, customs and standards of their adopted country.
Its passing on October 30 after half a century of good work can be
attributed altogether to the stoppage of that same immigration.
In the last two decades the flow from Germany to America fell
to a mere trickle. Since 1914 there has been no movement whatever.
What with the growth of educational opportunities and the earnest
desire of the average German immigrant to become nationalized to
his new environment there has of necessity been a narrowing of the
circle of German newspaper readers."9
8 Mr. Arthur Preuss continued until October 30, 1921, to edit and manage
the "Amerika."
9 "St. Louis Star."
German Catholic Ventures — Journalism 111
But the end was not yet at hand, though the death-stroke had
been given. The main stockholders sold their shares to a consortium
of non-catholics. Most of the catholic employes were retained, and
the editorial management remained Catholic. It was but a provisional
arrangement. After a year's manful struggle, a journalistic adventurer
got hold of the helm and cheerfully ran the proud ship upon the
breakers. The last of the German Catholic Dailies, the Amerika, was
no more.
The German-speaking Clergy of St. Louis, since 1866 have enjoyed
the distinction of having a monthly theological visitor, the Pastoral
Blatt. Complete files of this important publication are very scarce, as
far as I know there are but four, one with the editor himself, another
in the Salesian Library, the third in the New York Public Library, and
the fourth in the parish residence of St. Joseph's Church, St. Louis.
Father Holweck has written a succinct history of this Pastoral Review
as we may call it, on the occasion of its Golden Jubilee10) The founder
was Archbishop, then only Father Michael Heiss of Milwaukee. Father
Muehlsiepen was selected/ as its first editor ; a circle of St. Louis priests
pledged the pecuniary support of the venture. The first number
appeared in September 1866 from the printing-shop of Franz Saler.
The Professors of the Salesianum at Milwaukee were to supply the
literary matter. In the prospectus written by Father Heiss, the third
point reads: "This paper should serve as a sort of archives for
interesting accounts and documents concerning the history of our holy
Church in this country."
This promise was fulfilled in the olden as well as in more recent
times : and the historical articles now form the priceless value of the
Pastoral Blatt. From the great number of titles we can select but a
few.
Father Nicolas Merz, Pastor of the German Parish in Baltimore;
Bishop Lawrence Grassel; Rev. Paul Helbron; Rev. Joseph Pellentz,
S. J. ; P. James Frombach, S. J. ; P. Ferdinand Steinmayer, S. J. ;
Father Raffeiner; P. Theodor Schneider, S. J., and P. W. Wappler,
S. J., Father L. Geissler, P. Anthony Kohlmann, S. J., Rev. Louis
de Barth, Rev. Jos. Schueller. All these and many more brief biogra-
phies of the early Catholic missionaries in the East, are found in the
various numbers of the Pastoral Blatt. On January 1, 1873 Father
William Faerber, a giant in body, as well as in learning succeeded
Father Muehlsiepen as editor. Under his editorship the Pastoral Blatt
manifested a deeper interest in the ecclesiastico-political questions
agitating the world in his time. "Fears and Hopes for the Catholic
"Pastoral Blatt," vol. 50, No. 12.
178 History of the Archdiocese of St. Louis
Church and Schools in the United States" was the title of one of the
articles that called down upon the devoted editor of the Pastoral-Blatt
the wrath of many men high in the councils of the American Church.
That the Pastoral-Blatt was right and the modernists wrong is now
plain to all. A great deal of the contemporary church history is
stored up for the future historian in the files of the Pastoral-Blatt
under Father Faerber's editorship. At his death April 17, 1905,
Monsignore, then Father F. G. Holweck succeeded to the editoral chair.
In the year of its Golden Jubilee 1916 the Pastoral-Blatt began the
publication of a very important series of biographical sketches of
German-American pioneers of the Church. Vicar-General Muehlsiepen,
the apostle of the German and Polish Catholics of the Archdiocese of
St. Louis, Father William Faerber, one of the real authorities on
Catechetical methods ; Father Innocent Wapelhorst, 0. F. M., president
of a Great Seminary and then a lowly Franciscan monk, author of the
best American book on the Rites of the Church, are treated in the
opening chapters. All of these were St. Louis priests, and men of whom
our State will be proud forever.
But the Editor, finding that these historical articles supplied a real
want, continued his researches and brought to light many an interesting
fact of our early days. The papers that have appeared in monthly
instalments are devoted to a number of men of note in their day,
but whose memory was fast vanishing from view. Bishop Melcher of
Green Bay, once Vicar-General of St. Louis; Father Oshwald the
quaint mystical writer and founder of the communistic colony of St.
Xazianz in Wisconsin, Father Francis Goller of SS. Peter and Paul's,
the pastor par excellence, Father Brickwedde, the first missionary to
the Germans of Quincy, Illinois, the Abbe Joseph Lutz, pioneer mission-
ary among the Kansas Indians, Father Caspar Ostlangenberg, founder
of a number of parishes in Illinois, the rough but loveable Father
Ursus Meister, Father Helias, S. J., Father Saulnier, Father Charles
De la Croix, and a host of others, of the West and East and South find
themselves immortalized in the pages of the Pastoral-Blatt from 1917 —
1924. Here we also find the best history of the diocese of St. Louis,
written by the editor. No library of Catholic Americana can be called
complete without a set of the seven last volumes of the Pastoral-Blatt.
Chapter 25
THE SECOND SYNOD OF ST. LOUIS
A little less than eleven years had elapsed since the First Synod of
the diocese of St. Louis was held in the Cathedral by Bishop Joseph
Rosati, when his successor, Peter Richard Kenrick, now Archbishop of
St. Louis convoked the Second Synod, to be held in the week of the
Fourteenth Sunday after Pentecost.1 The letter of convocation was
dated May 25th, 1850; the Synod was opened on the Feast of St.
Louis, August 25th, 1850. The Archbishop in his Pastoral Letter issued
after the Synod, wrote, that he had long desired to assemble the Clergy
in Synod, but that various impediments had hitherto prevented the ac-
complishment of his wish, and that even now he would not have felt
justified in calling them from their respective stations, but for the
necessity that existed for arranging several matters connected with
the present state, and future prospects, of Religion in the diocese,. There
were forty-three priests in attendance, and four absent. Only such
priests as had the care of souls were called to attend, the priests teach-
ing that were employed in Colleges and Seminaries were not expected
to attend. Only a few of those who had been present at the First
Synod, were still among the living; John Elet, S. J. Edmund
Saulnier, Augustus Paris, Joseph Renaud, Lewis Tucker, Saint Cyr,
Ferdinand Helias, S. J. and Ambrose Heim.
Joseph Melcher was now the only Vicar-General of the Archdiocese :
he was appointed Promotor of the Synod; Patrick O'Brien was made
Secretary, and Edmund Saulnier, Notary. From Monday to Thursday
members of the secular priests made a Retreat at the Seminary under
the spiritual presence of the Jesuit Father Peter Speicher; on Friday
morning all the Fathers attended the Solemn Requiem for the repose
of the soul of Bishop Joseph Rosati and all the deceased priests of the
Archdiocese : the second session was held on Friday.
The following Fathers responded to the roll call :
Adm. Rev. Josephus Melcher, V. G. Rev. D. Patricius O'Brien
Adm. Rev. P. Johannes A. Elet, Rev. D. Bernardus Donnelly
S. J. Rev. D. Thomas Scanlon
Adm. Rev. D. Johannes Lynch, Rev. B. Johannes Higginbotham
C M. Rev. D. Johannes O'Hanlon
Adm. Rev. D. Antonius 0 'Regan Rev. P. Johannes Baptista Miege,
Rev. D. Simon A. Paris S. J.
1 The substance of this chapter is taken from the Acta et Decreta of the
Second Synod of St. Louis, 1850.
(179)
180
History of the Archdiocese of St. Louis
Rev. D. A. Saunier
Rev. D. Jacobus Stehle
Rev. D. Simon Siegrist
Rev. D. Franciscus Weiss
Rev. D. Ludovieus Rosi
Rev. D. Johannes Anselm
Rev. D. Josephus Blaarer
Rev. D. Patricins Ward
Rev. D. Jacobus Fox
Rev. D. Edwardus Hamel
Rev. D. Georgius Tuerck
Rev. D. Josephus Rauch
Rev. D. Remigius Gebhardt
The absent ones were :
Rev. D. J. M. St. Cyr
Rev. D, Johannes Cotter
Rev. P. Antonius Eysvogels, S. J.
Rev. D. Thomas Cusack
Rev. D. Edmundus Saulnier
Rev. D. Josephus Renaud
Rev. D. Petrus Donnelly
Rev. D. Ambrosius J. Heim
Rev. P. Felix Verreydt, S. J.
Rev. P. Ferdinandus Helias, S. J.
Rev. P. Petrus De Smet, S. J.
Rev. P. Judocus Van Asche, S. J.
Rev. D. Ludovieus Tucker
Rev. P. Andreas Ehrensberger,S.J.
Rev. D. Josephus Meister
Rev. D. Antonius Penco, C. M.
Rev. D. Jacobus Rolando, C. M.
Rev. P. Arnoldus Damen, S. J.
Rev. D. Jacobus Murphy
Rev. D. Gulielmus Wheeler
Rev. D. Dionysius Byrne
Rev. D. Franciscus Rutkowski
Rev. D. Georgius Ortlieb
After roll-call the following Reverend gentlemen were appointed
Synodal Examiners: Joseph Melcher, V. G., John A. Elet, S. J., An-
thony 0 'Regan, Anthony Penco, C, M., Joseph D. Marchi, C. M. and
Peter Speieher, S. J. After several decrees of the Council of Trent,
and of the Fourth Plenary Council of Baltimore were read. At the
afternoon session which was held under the presidency of the Promotor
of the Synod, the various decrees which the Archbishop intended to
promulgate at the Saturday session, were read and discussed by the
clergy, and on Saturday the Archbishop made a long address to the
Synod in which he promulgated and explained the decrees, as approved
by the Synod. On Sunday morning Father Lewis Tucker sang a
solemn Highmass in honor of the Blessed Trinity, and Father John
Lynch, C. M., preached an eloquent sermon.
The Archbishop then announced the appointment of the Very Rev.
Joseph Melcher as Vicar-General with full powers, even in matrimonial
cases; of Edmund Saulnier as Chancellor, and of Ambrose J. Heim a*
Secretary.
The members of the Arch-episcopal Council were the following:
Joseph Melcher, Anthony 0 'Regan, Simon Paris, and Ambrose J. Heim.
With this the Synod came to an end, and all returned to theii
posts of duty.
The Reverend Chancellor Edmond Saulnier compiled the following
instruction table from the report made just previous by the Synof
in 1850.
The Second Synod of St. Louis
181
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History of the Archdiocese of St. Louis
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The Second Synod of St, Louis 183
Parish Churches in City of St. Louis 10
Parish Churches outside City of St. Louis 38
Of the forty-three priests mentioned as pastors of souls in the
Archdiocese of St. Louis thirty-three were members of the diocesan
clergy and only ten of religious Orders. From now on the diocesan
priests under the immediate command of the Archbishop were the
leaders in the Church's progress in the Archdiocese:
" They were the bond which drew together the scattered flock; they
were the builders. Many of them were never known outside of parishes
where they labored ; yet it is to such unheralded men that the progress
of the Church in Missouri was mainly due. And from the ranks of
such men came, in the nineteenth century also, the majority of the great
bishops and archbishops of the West.
The extent of their field of labor may be better judged by the sub-
joined table of Missions and Stations given in the Report of 1851 as at-
tended from the following places.
Armagh: Johnstown, afterward Pacific.
Barrens: Mattingly's, Reiney's and Manning's, Vysfel Settlement; St.
Mary's Landing and Bois Brule Bottom.
Benton : New Hamburg, Tywappoti Bottom and Nova Yorka.
Cape Girardeau: Jackson.
Carondelet : Jefferson Barracks, visited by V. Rev. 0 'Regan.
Dardenne : Upper Dardenne, afterward Josephville.
Deepwater: Hog Creek and Windmill (Tipton).
Fredericktown : Iron Mountain, Pilot Knob and New Tennessee.
Indian Creek : Salt River and Brush Creek.
Jefferson City : Fulton and Columbia.
Kansas City : Independence and Lexington, Sibley.
Liberty : Fredericksburg, Far West, Carrolton.
Mattice Creek: Maxville.
Millwood: Louisiana, Pike Co., Portland, Callaway Co., Danville, Mont-
gomery Co.
Xew Madrid : Point Pleasant.
North Santa Fe : Edina, Knox Co., Mudd Settlement, Scotland Co.,
Tully, Alexandria.
Old Mines: Valle's Mines, Jefferson Co.
Potosi: At Bryan Pratt's house, Big River, St. Francois Co.
Richwoods: Sandy Creek, Jefferson Co., Gallaher's Mills, Franklin Co.,
Reed's Settlement, Gasconade Co.
Ste. Genevieve: Bloomsdale (Fourche a Duclos).
St. Joseph's : English Grove.
184 History of the Archdiocese of St. Louis
Washingon: Gildehouse, Port Hudson, Augusta, Dutzow, Peers, Loutre
Island, afterward Starkenburg, Little Berger.
Weston, Deister's Settlement: Kesler's Settlement, Parkville, Fort
Leavenworth.
Westphalia : Loose Creek, Richf ountain, St. Thomas.
Zell : Riviere Aux Vases and Saline.
The reported number of Catholics in the Archdiocese of St. Louis,
in 1850 was 58,135 it exceeded the number of those that were reported
to the First Synod held by Bishop Rosati eleven years previous, by
twenty thousand souls. Yet, there may have been many more un-
reported Catholics in the diocese in 1839 than there were in 1850. On
the other hand, it must be remembered that Bishop Rosati 's Synod
represented the Catholic population, not only of Missouri, but of Illinois,
Arkansas and the Far West, which was no longer the case in 1850
when the archdiocese of St. Louis was confined to the state of Missouri.
The record of the intervening eleven years shows a phenomenal growth
of Catholicity in Missouri, in the city as well as in the country places.
It represents the will and generous initiative of the great prelate
placed by Divine Providence over the vast fruitful field; it represents
no less the readiness of the priests to accept responsibility and finally
the true Christian spirit the hardy immigrant brought along with them
from their Catholic homes beyond the sea. Not that all were good and
faithful; for an admixture of indifference and supine neglect was
noticeable then as it is today. Hence we need not wonder that among
the dioceses of the Synod there are not a few that contain severe
strictures on certain grave abuses:
The Pastoral Letter of September 1, 1850, issued in connection
with the Diocesan Synod, directed the attention of priests and people
to a few of the most important subjects, the reception of the Blessed
Sacrament, Marriage and Christian Education.
"How many are there not who, despising the bounty of their
Savior, in the incomprehensible mystery of His love prepare then only
to eat the Bread of Life, when they are at the end of their pilgrimage ;
whereas it was given to sustain them during their progress through
its difficulties and dangers. How often have we not had occasion to
apprehend, in regard to such persons, the fulfillment of the Apostolic
menance: "God is not mocked:" (Gal. VI., 7.) when we have seen such
neglectful Christians, incapable of receiving the Holy Eucharist at
the hour of death ! And is there not every reason to fear that, even when
this Divine Gift is received in such circumstances, the graces which it
is capable of communicating, are withheld, by reason of the hard and
impenitent heart of those who receive it, more through the impulse of
fear than from a principle of love?
The Second Synod of St. Louis 185
"Brethren, we entreat yon, by the love yon bear your own souls,
and by the love of Him who gave His life a ransom for those souls, to
shake off this fatal lethargy, in which so many of you lie enthralled;
to run to those fountains of salvation which our Divine Saviour has
opened in His Church; to wash yourselves therein from all defilement
of the flesh and of the spirit, by the worthy reception of the Sacrament
of Penance; to arise and eat of the supernatural food which not an
angel, but the God of angels Himself, points out to you, as the source
of strength and perseverance in your journey to the Mountain of God."
As to the Sacrament of Matrimony the Letter says :
"This institution, which has God for its author, has been elevated
by our Savior to the dignity of a Sacrament of the Xew Law. It is
declared by the Apostle, St. Paul, to be a great sacrament in Christ
and in the Church: (Eph. V. 22.) because it was, from the beginning,
a figure of the union of the Son of God and the Church, His Spouse.
The Divine Author of our religion has, evidently, designed that this
expressive type of his Love for the Church, and of the Church's
obedience and fidelity to Him, should be the model for his followers
engaged in this state ; and accordingly He has not left it unprovided with
those graces, by means of which the married couple may be enabled to
imitate the sublime example placed before them. (Eph. V. 25). Besides,
as this institution, is the foundation of society everything connected
with it. is of immense importance, even in reference to the present
order of things."
"We scarcely need remind you. brethren, of the doctrine of the
Church regarding the indissoluble nature of the marriage tie. That
doctrine is implied in the words of Christ: "What God hath joined
together, let no man put asunder: (Alatth. XIX. 6) as well as in those
of the Apostle St. Paul: "The woman hath an husband, whilst her
husband liveth, is bound to the law; but if her husband be dead, she
is loosed from the law of her husband." (Rom. vii. 2). Nothing, then,
but the death of one of the parties can authorize the other to contract
a new engagement. Every marriage contracted by either party during
the lifetime of the other, is no marriage in the sight of God, no matter
before whom such marriage may have been celebrated ; and persons living
in such state are to be considered as notorious and scandalous sinners.
and dealt with accordingly in life and at death."
"We earnestly desire to see the custom of celebrating a marriage
in the church, and of receiving the Xuptial Benediction during the Mass
for "Bridegroom and Bride," which the Church has prepared for
the occasion, preserved where it exists, and as far as circumstances may
permit restored, where it has been suffered to fall into disuse. To
Christian marriage thus celebrated, the words of Tertullian in the second
186 History of the Archdiocese of St. Louis
century of the church, are literally applicable: "How shall I be able
to express the happiness of those nuptials which the church joins —
which sacrifice confirms — which benediction seals — which the angels
announce, and the Father ratifies!" (Lib. II, ad uxorem c. ult.).
The Pastoral now turns to the fruit of Christian marriage, the
children entrusted by God to the parents, to be prepared for their
glorious destiny by Christian education:
"Whatever be the designs of God on your children, you are bound
by every principle to give them a Christian education. Wherever this
duty is generally neglected, none but the most afflicting results need
be looked for. The necessity of educating youth is everywhere admitted ;
but, unfortunately, there prevails most serious errors as to the nature
of what constitutes education. This does not consist, as many appear
to imagine, merely in the cultivation of the intellectual powers, and in
the acquisition of that knowledge which constitutes learning. Education
necessarily implies the cultivation of the will as well as of the mind,
and the acquisition of moral and religious habits; without which the
most brilliant talents and the most varied intellectual acquirements
become only instruments of evil. The supernatural end for which man
has been made, must ever be had in view, in the education by which he
is to be enabled to attain it ; and every system which is not founded on
this principle or seeks, through expediency or apparent necessity, to
limit its application ; every system in which the principles of the Cath-
olic Church are not deeply imprinted on the youthful mind by the
religious practices in which they are embodied ; every system in which
the Divine gift of faith is exposed, or the tender plant of youthful
innocence and piety is liable to be blasted by the contagion of evil
example — every system, no matter whatever advantages it may possess,
must be regarded by the Catholic as incomplete or positively wrong.
We therefore, exhort our venerable brethren of the clergy to encourage
the establishment of truly Catholic schools and houses of education in
their respective districts ; and we rely on the esteem in which the laity
hold Christian education, as affording an assurance, that they will cheer-
fully and liberally cooperate with the Rev. pastors in the establishment
and we would hope, the permanent endowment of such schools."
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Chapter 26
A DECADE OF CHURCH-BUILDIXG
I
St. Bridget axd St. Malachy
The decade of years immediately following the Second Synod of
St. Louis was a period of remarkable parish-foundations in the city
and country. St. Bridget's was built in 1854, St. John Xepomuc
in 1854, St. Lawrence 0 'Toole in 1855, St. Liborius in 1855, St. Malachy
in 1858, the Annunciation in 1859, St. Boniface in Carondelet in 1860
and the Assumption in 1861. These parishes form, as it were, the
id line of religious advance in the city, the Cathedral of St. Louis
and the church of S. S. Mary and Joseph in Carondelet, with the
church of St. Mary of the Victories as a connecting link, forming the
base, and the churches S. S. Peter and Paul, St. Vincent de Paul, St.
John the Apostle, St. Francis Xavier, St. Joseph, St. Patrick,' St.
Michael and Holy Trinity in the suburb of Bremen forming the original
first line, all radiating from the Cathedral on the river-bank, and
pressing against the somewhat irregular concave inner line of the
city-limits of 1855 (Grand Avenue). The new foundations do not
offer so many distinctive traits or memorable circumstances, as the
earlier parishes. Most of them were financed, at least in part, by the
Archbishop's Bank. Three nationalities, the Irish, German and Bo-
hemian, were prominently represented in this up-building. Some of
them have maintained a high degree of efficiency up to the present
day, others have declined from their former splendor: but all have
done distinguished work for holy Church: and all of them have had
pastors whose names are still in honor and benediction. The Church
of St. Bridget on Jefferson Avenue and Carr Street, once one of the
most flourishing Churches of the city is now but a shadow of its for-
mer self. Yet the title of the mother church of the central part of
St. Louis still clings to her. It was in 1853 that Father John Chris-
topher Fitnam was appointed pastor of the wide district around what
is now Jefferson Avenue, and commissioned to build a temporarv church
for the scattered Irish families of the westward movement. On June
5th, 1853, the Rev. Anthony Penco, CM. blessed and placed the corner-
stone of the little building, which was dedicated on the 28th dav of the
following August. Father Fitnam was a native of Ireland, having been
born in Cork on November 12th, 1825. He was raised to the priest-
hood by Bishop Miege in St. Xavier 's Church on April 27th, 1851. His
first field of labor was at Old Mines; in 1852 he became pastor of St
(187)
188 History of the Archdiocese of St. Louis
Patrick's Church in St. Louis, and in May 1853 pastor of St. Bridget's.
He left the archdiocese on June 19th3 1856.1
Father David F. Lillis, who was appointed to St. Bridget's in
June 1856 and, in the course of time, built the present church of St.
Bridget, was born in Limerick, on May 11th, 1827. Coming to St.
Louis in 1850 he persued his studies at the Seminary in Carondelet
and was ordained priest on the 10th of April 1852, by Archbishop Ken-
rick at the Cathedral. After spending four laborious years in the parish
of St. Stephen at Indian Creek, he received this appointment to St.
Bridget's Parish. The corner stone of the new church, was laid by
Archbishop Kenrick on August 7th, 1859. The dedication took place
on December 2nd, of the following year.2 The first church, is still in
use, but only for sodality purposes. Father Lillis had but one as-
sistant all the years of his pastorship, which lasted until the end of 1862.
It was Father E. Berry. These two priests were the first ministers of
mercy to arrive at Camp Jackson after its capture on May 10th, 1861,
and to minister to the wounded.
Father Lillis was one of God's beloved, called away to his reward
in his thirty-fifth year. "He was brimful of wit and gentle humor,"3
like a child, but before God a true man, with a full sense of his re-
sponsibility.
"Father Lillis died on Nov. 28th, 1862, and was buried on the
feast of St. Andrew, Nov. 30th. The Sunday previous apparently in the
best of health, he gave one of the most impressive sermons, and it
proved to be his last, in the Convent chapel (St. Louis) on the Gospel
of the day— The last Judgment. The following Sunday he was dead.'"
His successor was the Rev, William Walsh, who remained at St.
Bridget's until his death, December 20th, 1898, fully thirty-six years.
Monsignor William Walsh was born in the parish of Abington, in the
County of Limerick, Ireland, on October 5th, 1829. He came to America
in 1851, first going to Chicago and then to St. Louis, he began his
theological studies in the Seminary at Carondelet. He was ordained
June 10th, 1854, and assigned by Archbishop Kenrick to the pastorate
of Jefferson City and its neighboring towns. Here for ten years he
1 Chancery Eecords. The dedication was recorded by Eev. John C. Fitnam, in
the baptismal record of 1853, as follows: -In the Year of onr Lord 1853, on this
28th day of August, I, the undersigned priest by authority of the Most Eev.
Peter Eichard Kenrick, Archbishop of St. Louis, dedicated this temple to God
under the invocation of St. Bridget, Virgin." The Eev. clergy present were:
Eev. Thomas Scanlon, Eev. Bernard Donnelly, Eev. Patrick Feehan, Eev. John
Higginbotham and a great concourse of people."
2 Chancery Eecords.
3 Smith, Mary Constance, "Our Pastors in Calvary, p. 9.
4 Ibidem, p. 9.
A Decade of Church-Building 189
labored valiantly, building a church at Jefferson City, another at Cali-
fornia. Mo., and a third at one of his mission stations. Bishop Hogan's
tribute to his friend during these happy, though laborious days, de-
serves to be recorded here:
"Rev. William Walsh, the devoted zealous pastor of St. Peter's
Church, Jefferson City, ever a loving, faithful friend of the emigrant,
rock the greatest possible interest in every effort made to lead the
good Irish people from the railroad shanties and the back streets and
cellars of cities to locate them on lands.""*
On January 1st, 1863, the Archbishop transferred Father Walsh
to St. Bridget's church, St. Louis. The church was heavily in debt
to the Archbishop's Bank. After paying a sum of $23,000 Father
Walsh built two schools, one for girls and the other for boys. Then
lie built the parochial residence. Some years later he completed the
steeples of St. Bridget's. St. Bridget's school, with its seven hundred
pupils, was the joy and pride of Father William Walsh. The boys
were in charge of the Christian Brothers, the girls were taught by the
Sisters of St. Joseph. Father Walsh was a watchful shepherd of
In's flock. Frequent visits to the poorer quarters of his parish brought
him into immediate contact with those who needed his ministrations
most. The dance halls were an abomination to him, and the Saturday
evening dances often came in for a sound castigation. He was con-
sidered a strict pastor, yet with him mercy always outran justice.
Two years before his death Father Walsh was invested with the title
of Domestic Prelate to His Holiness. Monsignor Walsh died in 1898,
on December 15th, after having been pastor of St. Bridget's for thirty-
six years less ten days. During his long administration he had as
nits. Fathers Edward F. Fitzpatrick, James Archer, Edward Fen-
Ion. J. J. Ryan, Jeremiah J. Harty, F. P. Gallagher, E. A. Casey,
•1. A. Connolly, J. Th. Tuohy, John O'Shea, J. Gavin, C. F. O'Leary,
J. Cooney, Thomas J. Walsh, and 0. J. McDonald. In 1899 Rev.
Edward Fenlon became pastor of St. Bridget's and remained until
March 15th, 1907, the day of his death.0
The year 1853, that witnessed the erection of St. Bridget's
first church, also saw the beginnings of the first church
of the Immaculate Conception in St. Louis. On December
Hth, of that year the Very Reverend Anthony O 'Regan
•"' "Our Pastors in Calvary," p. 67.
' [bidem, p. 68. It was under Father Fenlon 's successor, Patrick Dooley, that
the Boys' Highschool was transferred to St. Bridget's. On Father Dooley 's pre-
mature dea tli Father Arthur J. White succeeded to the pastorate. The cyclone of
whirl, shattered the Little Seminary Building, drove the yonng aspirants to the
priesthood to the hospitable shelter of St. Bridget's School. The parish is now in
i-liarge of the Vincentians.
190 History of the Archdiocese of St. Louis
blessed and laid the corner stone for the Church of his friend, Father
James Duggan. On September 10th, of the following year Archbishop
Kenrick dedicated the modest edifice, which graced the corner of
Eighth and Chestnut Streets until June 1874. Father Duggan be-
came Vicar-General in 1856, and on May 3rd, 1857, was consecrated
Bishop of Antigone and Coadjutor to the Archbishop of St. Louis;
and finally, in 1859, Bishop of Chicago.7 His assistant, Father John
Bannon, had meanwhile undertaken the erection of St. John the
Apostle's church. Father Patrick Feehan succeeded to the pastor-
ship of the Immaculate Conception in July 1859, and continued there
until 1866. Archbishop Feehan 's career is too well known to require
a lengthier notice here. Suffice it to say that he was known in par-
ticular for his love for the poor, the outcasts, and above all, the
wounded soldiers and prisoners of the civil war. A hospital for wounded
soldiers was established in his parish and given in charge of the Sisters
of Charity. Every moment he could spare from his other grave duties
was devoted, by day and far into the night, to these pathetic victims
of war.
On July 7th, 1865 Father Feehan was appointed Bishop of Nash-
ville, and on November 1st, he was consecrated by Archbishop Kenrick
in the St. Louis Cathedral.s After a brief interval, filled by the tem-
porary appointment of Father Charles Ziegler of St. Patrick's, Father
Frances M. Kielty succeeded to the pastorate of the Immaculate Con-
ception, to be followed by Father Patrick Cronin in 1869, who in
turn succeeded Father Capeznto at the church of the Assumption in
1870.
Father Constantine Smith, who at the time was in Europe as
Archbishop Kenrick 's theologian at the Vatican Council, had been
promised the succession to the Immaculate Conception Parish, but Vicar-
General Ryan conferred the pastorate on Father Francis Patrick
O'Reilly. Born on January 6th, 1840 in beautiful County AVicklow,
and being gifted with poetic feeling, Father O'Reilly liked to refer to
his birth-place as "the sweet Vale of Avoea." Coming to St. Louis
he attended the St. Louis University, but returned to Ireland to make
his theological studies at Carlow, where he was ordained on May 22nd,
1866. After a brief stay at St. Patrick's and then at St. Lawrence
O'Tooles, he was made chaplain of the Visitation Convent on Cass
Avenue.
Coming to the Immaculate Conception Parish in 1870 Father
O 'Reilly found himself in rather unpleasant circumstances. The church,
standing on the line of the tunnel that was being built to connect the
i Chancery Records.
8 Cf. Kirkfleet, C. J., "The Life of Patrick Augustine Feehan," 1922. First
three chapters, passim.
A Decade of Church-Building 191
Union Depot with Eads Bridge was badly shaken by the work going
on under Eighth Street, so that it became dangerous. In consequence
Father O'Reilly was commissioned to build a new church of the name
at Jefferson Avenue and Locust Street. As the location was intended
then for the new Cathedral, he erected only a frame church.9 The
territory of the old Immaculate Conception Parish was divided among
the adjacent parishes, and nothing remained of the first Immaculate
Conception but the beautiful name, which however was transferred to
the new parish church on Jefferson Avenue and Lucas Place. Father
O'Reilly resigned in 1887, and received as his successor the Reverend
Gerard D. Power.
Father Gerard D. Power was born at Cork, Ireland, on Febru-
ary 23, 1842. At an early age he joined the Dominican Order of
which his uncle, The Very Rev. B. T. Russell, D.D., was the Provincial
in Ireland.
Father Power studied in France and at Perugia, finished his studies
at the Minerva University in Rome. He was ordained in the Church
of St. John Lateran by Cardinal Patrizzi, March 15, 1866. After his
ordination he was employed in giving missions in England, and Ireland,
and at last, became president of St. Thomas Dominician College at
Newbridge, County Kildare. Having obtained permission to leave
the Order, "that as secular priest he might assist his father and
Mother." Father Power came to St. Louis in 1875, and after several
assignments, became pastor of the Immaculate Conception, where he
remained until 1901. Father Power was a priest of scholarly attain-
ments and refined manners.10 He was noted for his polished sermons,
and considered himself a man of importance, an opinion that was
not shared by all his confreres. One of his neighbors went so far to
denounce, from the pulpit and in print, the Sunday-School of the
Immaculate Conception Church, and Archbishop Kain when it was
reported to him, contented himself with joking about the affair. Arch-
bishop Kain was at the time intent upon gathering in all the funds
he could control, for the erection of a new Cathedral. The lot upon
which Father Power's Church stood, was one of the assets of the Arch-
diocese, which he determined to sell for the Cathedral fund. The parish
was small and unprogressive. "Since you think so much about the
parish," the Archbishop replied to a remonstrance offered, "you ought
to purchase Dr. Boyd's Church for $50,000. "" The little frame Church
on Jefferson Avenue was demolished, the lot was sold, and the parish
itself divided among the neighboring parishes, and once more, nothing
was left of the Church of the Immaculate Conception, save the hallowed
9 Chancery Records and "Our Pastors in Calvary," pp. 121-122.
*0 Chancery Records and "Our Pastors in Calvary," pp. 105-106.
11 M. S. notices in Archives.
192 History of the Archdiocese of St. Louis
name, which was destined, after a brief interval, to be adopted by
the parish of St. Kevin's, for its fine new church on Lafayette and
Longfellow Avenue.
The church of St. John Nepomucene, the first national church
of the Bohemian Catholics in the United States and, as some assert,
the first Bohemian church ever built outside the Kingdom of Bohemia,
owes its origin to the unremitting zeal of some early members of S.S.
Peter and Paul's Parish. On May 17th, 1854, the erection of a small
frame building was begun on the site of the present St. John's Church
on the corner of Soulard and Rosati Streets, and dedicated by Vicar-
General Duggan on May 13th, 1855. The land was donated to the
Congregation by Father Joseph Renaud, the former Secretary of Arch-
bishop Kenrick. The first pastor of the new parish was Father Henry
Lipowski, a native of Bohemia.12
Father Lipowski had a strangely checkered career behind him,
when he was commissioned to take charge of the Bohemian Catholics
of the City. Born at Stetkovic in the year 1818, the son of the Bohemian
Knight, Wenceslaus Lipowski, he received his classical education at
home under private tutors, and after completing it, was sent to Prague
for his philosophical career. At Gratz in Steiermark he entered the
Society of Jesus, and made his novitiate in Salzburg. But in 1846,
the novice, now in his twenty-eighth year, obtained his release from
the Order, and joined an Austrian regiment as lieutenant. Under
Field Marshal Radetzki, Lipowski took part in the battles of Mentana
and Novara. But at the end of the war the glamour of a soldier's life
was gone : Lieutenant Lipowski laid down his sword, and came to
the land of liberty, America. Here his former ideal of the priesthood
returned to the weary pilgrim : he completed his theological studies
under Father Anthony 0 'Regan at Carondelet Seminary, and received
ordination on December 17th, 1853.
Father Lipowski, being a fine German scholar, was sent as assistant
to Vicar General Melcher of St. Mary's Church, and at the same time
was entrusted with the editorial management of the German Catholic
Weekly. The Herold des Glmi'bens. Being appointed by the Arch-
bishop to attend to the spiritual wants of the Bohemians, Father Lipow-
ski gathered the children of that race around him at St. Mary's Church,
to prepare them for first Holy Communion. When the little church
on Soulard Street was ready for occupancy, he moved to the parish
residence adjoining it, and began his pastoral work among the people.
It was hard uphill work, and not much to the taste of the scion of
nobility. Collecting funds for the payment of church-debts seemed
too plebeyan an employment. Besides he had the care of the two
12 Holweck, F. G., in "Pastoral-Blatt," vol. 52, No. 11.
A Decade of Church-Building 193
churches on the Meramec, the Immaculate Conception in Jefferson
County and the Assumption in St. Louis County. Everywhere the good
Father's soldierly manner estranged the people from him. On July
15th, 1856, he resigned his charge at St. John's Church and returned
to his native land. 13
The Reverend Francis Trojan, native of Jaromer in the diocese
of Briinn in Moravia was his successor. Coming to America with
Vicar General Melcher's first band of recruits, Francis Trojan was or-
dained to the priesthood on January 12th, 1851, and was employed
for two years at St. Joseph's Church, Apple Creek. In 1853 he was
Professor of Music at the College, in Cape Girardeau. In the two
following years his name is not mentioned in the Records, but from
1856 to 1864, he was pastor of the Church of St. John Xepomuc in
St. Louis. In 1856, he was stationed at Chester, Illinois.14
The priest most closely identified with the Bohemian church of
St. John, is the saintly Father Joseph Hessoun. He was born in
Bohemia, on August 8th, 1830, and ordained to the priesthood for the
diocese of St. Louis, on October 1st, 1865. For more than forty years
Father Hessoun presided over the destinies of St. John's Church.
On May 15th, 1870, the corner stone of the new church was laid, and
in November 1872, the building was dedicated. It was a handsome
brick-structure of the Gothic order, with a seating capacity of five
hundred. The cost of the building was $50,000. Father Hessoun also
built two large school houses near the church on Rosati Street. The
Sisters de Notre Dame have been in charge of the school since its
foundation in 1866. The actual membership of the parish in its most
prosperous days numbered five hundred. Realizing the importance of
the Catholic press Father Hessoun in 1872, began the publication of
a Catholic weekly paper, the "Bias," in the Bohemian tongue. In
1890, Father Hessoun was honored by the Holy Father with the title
of Domestic Prelate to His Holiness, an honor which the distinguished
prelate bore in the spirit of humble submission. Six years later the fine
church building was almost completely destroyed by the terrible cyclone
of May 27th, 1896, but the congregation soon built it up again, though
not quite as beautiful as it had been. Having lived to celebrate his
Golden Jubilee in 1903, Monsignor Hessoun died on July 4th, 1906.
He was succeeded by Father Charles Bleha.13
To care for and provide a Catholic education for Bohemian or-
phans, the Bohemians of St. Louis in 1905, established the Hessoun
Bohemian Catholic Orphange at Fenton, Mo., and placed it in charge of
the Xotre Dame Sisters. It is supported by dues of Bohemian
18 Holweck. ibidem, and Chancery Records.
14 Chancery Records.
18 Chancery Records, and personal reminiscences.
Vol. II— 7
19-4 History of the Archdiocese of St. Louis
Catholic Orphan Aid Societies ; collections in Bohemian Cathol
churches; entertainments and picnics of Bohemian Catholics and do
nations of subscribers to the "Hlas" Bohemian Catholic Newspaper.
It is conducted by the Hessoun Bohemian Catholic Orphanage, who
own the property, including buildings.
Through the manifold efforts of this truly apostolic priest, St.
John Xepomuc's became, not only a very prosperous parish, but also,
the center of the Bohemian Catholics in the United States, so that
Father Hessoun may be fitly called "the Apostle of the Bohemians of
America."
The church of St. Lawrence 0 'Toole on Fourteenth and 0 'Fallon
Streets was founded in 1855 : the corner stone of the new edifice was
blessed by Archbishop Kenrick on April 15th, and the building itself
was dedicated on December 16th. A lot on the northwest corner
of 0 'Fallon and Fourteenth was donated for the purpose by Miss
Jane Graham, a member of the Mullanphy family. The Rev. James
Henry was its founder. Father Henry was born in Carrickallen, County
Cavan, Ireland, on January 6th, 1828. He was ordained by Archbishop
Kenrick on January 6th, 1853, and his first assignment was to St.
Patrick's church. St. Louis. 10
During the Know-nothing riots Father Henry distinguished himself
as the bravest of the brave by gathering the men and boys of his
parish around him in defense of the Catholic churches in the vicinity.
Father Henry commanded his little army in person, and beat off the
blood-thirsty mob. Many participants in the fight were wounded, and
"Violet," the leader of the Know-nothing mob, was killed. Ever
afterwards Father Henry was known as "the warrior priest."17 After
two years service at St. Patrick's Father Henry was charged with
the work of building up a parish of his own, St. Lawrence 0 'Toole's,
which eventually became one of the most populous congregations in
the city.
Three years later, in 1858, he built a parochial school on the lot
adjoining, which had been donated to him by Mrs. Jane Chambers,
another member of the Mullanphy family.
In 1864, deciding to construct a larger church on the southwest
corner of 0 'Fallon and Fourteenth, Father Henry had the first one
torn down and the materials used in the new building. But just
as this second edifice was ready for the roofing a cyclone destroyed it
completely. "Now Father Henry begged from door to door and from
the workmen on the streets; and being a polite, priestly man, seldom
met with a refusal," says an old friend. Rebuilt and completed, the
.
16 Chancery Records.
17 "Our Pastors in Calvary," p. 42.
A Decade of Church-Building 1!).")
new structure was finally dedicated in the summer of 1865. Later he
built a second parochial school on Fourteenth, near Biddle. The
Sisters of St. Joseph conducted the school.18
During the early years of his pastorate at St. Malachy's Father
Henry had for his assistant the Rev. Martin Riordon, who in 1865, ac-
companied his friend Bishop Feehan to Nashville and, becoming Vicar
General of that diocese, fell a victim to the Yellow Fever epidemic,
September 17th, 1878. ''With all respect to those who have succeeded
him," writes Father Quinn in his "Heroes and Heroines of Memphis,"
"I feel convinced that the soul of the late Martin Riordan is the
kindred and most beloved spirit in St. Patrick's parish today."19 His
old pastor believed Father Riordan to be "the greatest priest he had
ever known." Father Henry died on November 5th, 1891, in Liver-
pool, England, while on a visit to his brother, Mr. Michael Henry.
His remains were brought to St. Louis and buried from St, Lawrence
0 'Toole's Church with the utmost pomp. "Father Henry," wrote the
Catholic Standard and Times of .Philadelphia, "was known and be-
loved not only in his own diocese, but throughout the whole country.
Every movement for the spread of religion and the advancement of his
fellow countrymen had in him a zealous champion." Father Henry's
successor as pastor of St. Malachy's was the late gentle, wise and learned
Father, Monsignor Martin S. Brennan, who after eighteen years
of faithful work, was at his own request, transferred to the rectorship
of S. S. Mary and Joseph in Carondelet.
18 Our Pastors in Calvary, pp. 42, 43.
19 Father Quinn treats of Father Martin Eeardon, pp. 148-155.
Chapter 27
A DECADE OF CHURCH-BUILDING
II.
St. Liborius and the Annunciation
Whilst the Irish Catholics were spreading southward from
St. Patrick's, their German brethren in the faith were fill-
ing up the space that lay between the St. Joseph's and the
Holy Trinity Churches. The foundation of St. Liborius Church was
the result. On October 30th, 1855 a lot was bought for the purpose
on North Market and Hogan Streets, and the corner-stone of the new
church was laid by Vicar-General Melcher. on June 15th, 1856. The
building was dedicated to divine service by Father P. J. Patschowski,
S. J., the pastor of St. Joseph's Church, on January 25th, 1857, and
after its completion, consecrated by Archbishop Kenrick, July 17th,
1859. In 1857 the parochial school under the care of a lay-teacher was
organized. The original parishioners were immigrants from Westphalia,
Oldenburg, Hanover, with a few families from Southern Germany.
They had until then attended divine service either at St. Joseph's or
Holy Trinity. Under the leadership of Liborius Muesenfechter they had
asked Archbishop Kenrick for permission to build a church and the
assignment of a priest to them, and the good Archbishop acquiesced.
The pastor he sent them was the Kev. Stephen Schweihofr.1 This noble
priest was born about the year 1815 near Rietberg in the diocese of
Paderborn. He was ordained in 1840, and for a time acted as chaplain
at the pilgrim-shrine of our Lady at Werne.
In 1855 he joined the first band of recruits won for the diocese by
Vicar General Melcher, arriving in St. Louis in October 1855. 2 After
a brief stay with Father Melcher at St. Mary's, Father Schweihoff
assumed charge of the building operations at St, Liborius parish. At
first, mass was said in a room of a rented house ; the other room being
the pastor's residence and office.
On January 25th, 1857, the first mass was celebrated in the new
church.
Times were hard, and the people were poor, yet they had the
courage of their convictions and determined to build a school. Mr.
l "Zum Goldenen Jubilaeum der St. Liborius Gemeinde in St. Louis," 1907,
pp. 9 and 10.
- Chancery Eecords.
(196)
A Decade of Church-Building 197
Theodore Lemkes was employed as schoolmaster and organist, at the
meagre salary of $40.00 ; but even this mere pittance proved too heavy
a burden for the young and struggling parish.
In the course of time Mr. Lemkes became teacher and organist at
St. Boniface's Church in Carondelet, where he remained until his death,
September 22nd, 1885.
A new school house for the girls of the parish was erected in
1859, and was occupied by the Sisters de Notre Dame ; the boys remain-
ing in charge of lay-teachers.3 But even these improvements did not
long meet the needs of the rapidly growing parish. A fine two-story
brick building was completed in the late Spring of 1865 : By October
1st, of the same year a substantial parish residence was ready to receive
Father Schweihoff and his assistant, the newly-ordained Rev. Louis
Lay, the future pastor of St. Francis, de Sales.
Father Schweihoff lived and died poor. All his possessions were
his books and his priestly vestments : his books he willed to the Fran-
ciscan Fathers, his vestments to St. Libory's parish. Besides these
symbols of learning and piety, Father Schweihoff had nothing to leave
to his friends, but the memory of a well-spent life. During his long
illness Father Engelbert Hoeyinck was sent to him as his assistant
and, on the pastor's death, on the last day of the month of our Lady
1869, he became his successor in the charge of St. Liborius parish.4
Father Engelbert Hoeyinck was born on September 18th, 1836,
in Balve, in Westphalia, diocese of Paderborn. He made his classical
and philosophical studies at Minister, Bonn and Berlin, and took the
theological course in the Salesianum near Milwaukee, where he was
raised to the priesthood, on January 29th, 1869. Within four months
after ordination Father Hoeyinck was thrown upon his own resources
by the appointment to the rectorship of St. Liborius.5 The question
of enlarging the church was then uppermost in the minds of his parish-
ioners : but the young pastor wisely delayed, and gradually eliminated
the useless project, and promoted the idea of a new and really worthy
house of God. Among the assistants of Father Hoeyinck there are a
number of distinguished names, Joseph Schmidt, John A. Hoffmann,
X. Boden, Henry Schrage, W. J. Rensmann and George A. Reis. Among
the lay-teachers of the school after Theodore Lemkes, Joseph Albrecht
and Joseph Lubeley were the most noteworthy. The school-sisters, as
merging their personality in their holy vocation, remain nameless.
From the time that Father George A. Reis entered upon his duties
as assistant to Father Hoeyinck, September 14th, 1882, his personality
3 "Zum Goldenen Jubilaeum, " pp. 17 and 18.
4 Ibidem, p. 30.
5 Chancery Records.
198 History of the Archdiocese of St. Louis
appears as the driving force in St. Liborius parish. It was througl
his untiring zeal that Father Hoeyinek was enabled to erect the splendi(
school building in 1886, the magnificent Gothic church in 1889, and the
commodious Kectory in ,1890. But wearing away under the gnawing
tooth of sickness, Father Hoeyinek, toward the end of June 1895, resigne<
his position and, returning to his birth place, Balve in Westphalia,
died on the 4th day of November 1901.6
Father George Reis was now appointed pastor of St. Liborius.
Under his administration the beautiful spire of red sandstone wi
erected. Born on December 9th, 1854, in St. Vincent's Parish, S1
Louis, George Reis was sent to Rome for his philosophical and theolog-
ical studies in October 1876. He was ordained on June 3rd 1882, and
returned to his native city, where he was destined to spend the long
series of years at St. Liborius Church.7
St. Liborius Parish has given to the Church a goodly number of
recruits for the ministry and the religious life ; among them the well
known priests John L. Gadell, Henry Thobe, A.A.Jasper, Joseph Lubeley,
Dr. A. A. Gass, 0. T. Siesener and others: It is regarded as a model
parish: its church choir ranks among the best, its schools are efficient
and largely attended, its people are pious and generous and docile, and
all, priests, teachers and the laity, have given ample proof of their
love for the beauty of the House of God.
Exactly four years elapsed after the founding of St. Liborius
Church, until another parish foundation was undertaken in the city of
St. Louis, the parish of St. Malachy. It was on October 24th, that
Archbishop Kenrick laid the corner stone of the new church on Clark
Avenue and Ewing St., Rev. John 0 'Sullivan attended the parish from
St. Bridget's Rectory, and on October 30th, 1859 occupied the not quite
completed building. The dedication of the church by Archbishop
Kenrick occurred on September 2, I860.8 "It is English Gothic in
style, and built of brick and stone, with fifty-five feet frontage on
Clark Avenue by one hundred and twenty feet in depth. The interior,
richly frescoed, is of very imposing appearance, the vaulted roof being
supported by a double row of fluted columns."0 Father Sullivan had
for his assistant the Rev. Patrick Ring. In 1862 the Rev. Myles W.
Tobyn became pastor of St. Malachy 's in succession to Father 0 'Sullivan.
The immediate cause of Father 0 'Sullivan's removal from the pastorship
of St. Malachy 's was his hot and out spoken secessionism, which threat-
ened to bring on a conflict with the military authorities. The Archbishop
6 Zum Goldenen Jubilaeum, " pp. 34 and 40,
7 Chancery Eecords.
8 Chancery Records.
9 Scharf, "History St. Louis," p. 16G2.
.1 Decade of Church-BuUdmg 199
however, recommended him to Bishop Juncker of Alton, who gave the
exiled priest the fine parish of the Annunciation in Springfield, Ill-
inois.
Father Myles William Tobyn was born in Dublin, Ireland, on
July 17th, 1834. He was sent to a boarding college at Clondalkin, in
charge of the Carmelite Monks, from which he entered Maynooth to
study for the Dublin diocese. His father's death caused him to ask to
be sent to an American diocese. And in 1857, after a visit to France,
he arrived in St. Louis as deacon, with letters to Archbishop Kenrick.
Be spent one year at the old Seminary of Carondelet.10 Father Tobyn
was ordained on June 26th, 1858, and assigned to St. John's Church,
assistant to Father John Bannon and, after a short period, to St. Pat-
rick's. His rectorship at St. Malachy's lasted seven years. He built
the boys" school, a two-story brick building, fifty by one hundred and
twenty-nine feet, with a seating capacity of six hundred. In 1869 he
was appointed to the Old Cathedral as pastor, and in 1886 transferred
to S. S. Mary's and Joseph's Church in Carondelet, where he died on
Good Friday, April 21st, 1905.
Father Tobyn was one of the most popular St. Louis
priests of his time. Genial and affable in his relations with
others, and the very soul of humor and drollery, he was at heart
of a very serious disposition. "To those who knew him only slightly,"
as Father Phelan said, "he was the wit, the raconteur, the polished
conversationalist, to those that knew him well, he was the prayerful,
pains-taking priest, and the anxious solicitous pastor of souls." "He
was the type of an Irishman, rare even in the Green Isle, and fast
passing away, a class of genial, cultivated bright bantering spirits,
who are always playful and rippling on the surface, but very thoughtful
and religious-minded down in the depths of their souls."11
"I remember last summer at the annual priests' retreat," said
Father Phelan in the funeral sermon of his friend, "during the time of
recreation, Father Tobyn and I were talking together, and he said
to me: 'Something tells me that this is my last retreat.' It was his
last retreat and he was preparing then for the death he died."12
Father Tobyn 's successor at St. Malachy's was Father Charles
Frederick Ziegler a native American of German parentage, whose rigid
integrity, unwearied energy and unremitting zeal, made St. Malachy's
10 Smith, Mary Constance, "Our Pastors in Calvary," p. 87.
" From Father Phelan 's Funeral Sermon in "St. Louis Post Dispatch,"
April 22, 1905, and "Globe-Democrat," April 26, 1905.
12 From the same, quoted in "Our Pastors in Calvary," p. 88.
200 History of the Archdiocese of St. Louis
parish what is was in the heyday of its splendid career, and left behind
him the memory of a name worthy of the brightest days of the
Church.13
Father Charles Ziegier was born at Ste. Genevieve, Mo., on Sep-
tember 3rd. 1832. received his classical education at the Barrens, and
his theological training at the Seminary in Carondelet. He was raised
to the priesthood by Archbishop Kenrick in the Cathedral of St. Louis
on October 2nd. 1854. His first appointment was St. Patrick's Church
in St. Louis, where Father Higginbotham was the pastor and Father
Henry first assistant.
It was not a new thing that a man of Teuton antecedents should
be entrusted with the care of Irish immigrants : for the founder of St.
Patrick's Church was a member of that race, the Rev. Joseph Anthony
Lutz: yet the appointment of Father Ziegier did arouse the spirit
nationalism of some of the priests and laymen against the young German
priest, who. however, was master of the French and English tongue,
but not of the German. Rev. Francis M. Kielty alluded to this early
opposition to Father Ziegier and his easy victory over his critics, at
the Jubilee festivities of the Rector of St. Alalachy's in 1904:
' { It was signified to Archbishop Kenrick that an Irish priest would
be more suitable. 'I have appointed him and he will suit.' answered
His Grace, and added 'the time is not far off, when the American
Church must try and have her own native priesthood and be no longer
dependent on Europe.' Father Ziegier was given to understand, that
his appointment was thought to be injudicious, though they did not
blame him for it. It reached his ears that some were exerting them-
selves to get the appointment changed, feeling aggrieved that a native
American should have been placed where one of themselves should
have been placed. To those who complained of the appointment he gave
this noble Catholic and Apostolic answer: "I am as much an Irishman
as St. Patrick was. I am sent here by the Pope through my Bishop,
who is an Irishman. I shall do for the children of St. Patrick, what
St. Patrick did for their ancestors : They are Hebrews, so am I. They
are Israelites, so am I. They are the seed of Abraham, so am I.' "He
went to St. Patrick's cheerfully."14
Father Ziegier soon found a grand opportunity to prove his Catholic
loyalty to the Irish Catholics of the city. In 1866 the cholera once
again broke out in St. Louis. St. Patrick's, at that time, was the most
populous parish of the diocese, and the cholera raged in its homes
13 Hohveck, F. G., "Pastoral-Blatt," vol. 59, pp. 179-183.
14 Kielty, Francis M. Address at Father Ziegier 's Golden Jubilee, lttfl
quoted by Holweek, 1. c, p. 179.
A Decade of Church-Building 201
with greatest fury. As Monsignor Brennan put it : " Hundreds upon
hundreds perished, young and old succumbed to its fell touch, pallid
fear and ruthless panic seized on all; confusion dwelt on every face
and dread in every heart."15
As Father Wheeler, who had succeeded Father Higginbotham at
St. Patrick's, was absent in Europe at the time, the entire work and
responsibility devolved upon the young priest, until the Archbishop
sent Father Robert Tucker to his assistance. Father Ziegler 's self-
devoting spirit, and his extraordinary prudence and skill in fighting
the dreadful disease moved a number of citizens, Catholic and Protes-
tant, to submit a petition to the Mayor of the stricken city, to have
Father Ziegler appointed health commissioner : but religious prejudice
in other quarters defeated the proposal.
After fourteen years of wise and faithful service at St. Patrick's,
Father Ziegler, in August 1868, received the appointment to the parish
of St. Malachy. He was received there with pride and joy, and for
forty years prayed and studied and labored for the welfare of the
parish God had entrusted to his care. "His heart was ever in his work"
as Monsignor Brennan attests, "He knows his flock intimately and
they know him and revere him. .. . He has certainly borne the burden
of the day and the heats, and still, he has always had a rule of life,
an order of the day. He rose at four o'clock each morning, made his
meditation and prepared for mass. He had his time for study. His
life, though an active one, was also a studious one. . . . One of his
strong characteristics was regularity, promptness. He had perfect
method in all things. . . he was a model of order. He was faithful
and punctual in the confessional. He was ever prompt to answer sick
calls, and most devoted to the sick. He has certainly been a great
catechist, His catechetical instructions were gems of clearness and
practical information. . . The great Archbishop Kenrick, had unbounded
confidence in Father Ziegler. He appointed him to the office of Secre-
tary of the Archdiocese, and chose him as his theologian to the Council
of Baltimore."16
When Father Ziegler took charge of St. Malachy '& parish— the
church was still in heavy debt and unfinished. He knew he was in
for hard work, and set to it. He kept no sexton for the church or
janitor for the school; he got up early in the morning and often, on
a cold winter's morning, he was seen sweeping the snow off the walk
around the church and school house, before time to go into his
Confessional.
15 Msgr. Brennan 's Jubilee Sermon, quoted by Holweek, 1. c, p. 179.
!6 From Msgr. Brennan 's Jubilee Sermon, 1. c, pp. 179 and 180.
202 History of the Archdiocese of St. Louis
"With hard work he in a short while cleared the debt off his
church, and then set to work, to complete it. The steeple was finished,
the sanctuary enlarged, and beautiful carved wood altars installed,
walls frescoed, electric lights, and new stations and pews set in place —
and last but not least, .the red granite steps in front of the church
built, which in his own words 'will outlive every one of us.' Father
Ziegler was a man of exquisite taste. He was very musical and pos-
sessed one of the finest tenor voices among the clergy. To hear him
sing High Mass was a treat that his parishioners will never forget."17
In the last years of his life Father Ziegler was for a long time,
afflicted with blindness, caused by a cataract, which was afterwards
cured by an operation. Not being able to read the epistle and gospel,
he recited them from memory and did the same with the announce-
ments. His memory seemed to grow stronger when deprived of sight.18
On October 5th, 1903, Father Ziegler celebrated his golden jubilee.
For the event St. Malachy's parish rallied friends from all parts of the
city, to honor the pastor.
Father Charles Ziegler, irremovable rector of St. Malachy's died
on November 24, 1908, at the parochial residence, after a long illness.
The obsequies took place on November 27, the sermon being preached
by Kev. Father Wm. Dalton of Kansas City, and the last absolution
being given by Bishop Bonacum of Lincoln, Nebraska.
Father Martin S. Brennan had been Father Ziegler 's faithful as-
sistant from 1873 to April 1884, then until 1893 came Father James
Keegan, and then to the end of the pastor's life the young priests,
W. E. Randall, A. H. Rohling, T. Moynihan, and Joseph Tammany.
During these prosperous years about six hundred families belonged
to the church : the school was under the charge of the Christian Brothers,
and had six teachers and four hundred pupils. The parochial school for
girls was conducted in St. Philomena's Orphan Asylum and School, op-
posite the church, attended by four Sisters of Charity, and three hun-
dred scholars.19
The Church of the Annunciation on Chouteau Avenue and Sixth
Street remains in its present ruinous condition a pathetic memorial of
its great and good founder and first pastor, the Coadjutor of Arch-
bishop Peter Richard Keiiriek, and the distinguished Archbishop of
Philadelphia, Patrick John Ryan. Its beautiful facade reminds us of
some of the churches of Rome. It is, indeed, a perfect piece of archi-
tecture, a cathedral in miniature, bearing aloft the glorious title of
our Ladv, "Maria, Gratia Plena." It was nearlv demolished by the
17 Hohveck, 1. c, p. 181.
18 Hohveck, 1, c, p. 180.
19 Chancery Records.
A Decade of Church-Building 203
cyclone of 1896; and only partially restored; but worst of all, it has
lost almost all its parishioners: the children of the men and women,
who hung on the lips of the greatest orator St. Louis ever had, are now
gone, scattered over the western part of the city, and seemingly
oblivious of the glory that was their Father's pride and joy. Annun-
ciation Parish was organized in 1859, the corner stone was laid by
Archbishop Kenrick on November 27th, and the beautiful church was
dedicated on December 16th, the following year. The total cost was
one hundred thousand dollars. The appearance of the building is
massive and imposing.20 The interior was richly frescoed and adorned
with costly paintings, one of which, The Spousals of Joseph and Mary,
was presented by Louis XVIII of France to Bishop Du Bourg in 1818.
A colonnade of Corinthian pillars supports the arched roof; and the
altars, three in number, are of purest Italian marble."21
In the days of its prime, the parish numbered about five hundred
families. It had a Free School for boys conducted by the Christian
Brothers, and a girls Free School conducted by the Ladies of the
Sacred Heart. But a sad change came over the scene: The smoke and
grime of the factory drove out the thickly settled population. The
Ladies of the Sacred Heart flitted to their grand new Convent in South
St. Louis, the Christian Brothers school was closed for lack of children
and of means, and the church itself fell into pathetic decay.22
20 Chancery Kecords.
21 Scharf, "History of St. Louis," p. 1663.
22 In regard to the lot on which the church was built, Archbishop Kenrick
states under date of September 5, 1884, "Mrs. Gighe died today. The Archbishop
paid her from the 1st of November, 1872, to the 1st of September, 1884, the day
of her death, 817,875.00, her life annuity being the price paid for the property
on which the Church of the Annunciation was built.'' P. K. Kenrick, Archbishop.
Chapter 28
A DECADE OF CHURCH-BUILDING
III.
St. Boniface and The Assumption
The year 1859 brought in its ample folds the gift of a new church
to the quaint suburb of St. Louis, Carondelet, resting on the very
site of the first settlement of the Kaskaskia Indians on the Mississippi
River, and of the long departed glories of the Jesuit Mission of St.
Francis Xavier on the Riviere des Peres. It was baptized S. S. Mary
and Joseph. It took the place of the church built by Father Edmund
Saulnier, in 1841, to supplant the log church he had erected in 1839 on
the site of the "modest hut of rough boards," which Father De Andreis
had placed there in 1819, by order of Bishop Du Bourg. The lot on
which these churches stood or stand was set aside for a church and
cemetery as early as 1775. From these facts it will appear that the
parish of Carondelet has a long and quietly eventful history, since
the days of the early Jesuit foundation. Even the name of the settle-
ment was changed a number of times, being called Cahokia, because
just across the river lay the ancient Cahokia; then Prairie de Catalan,
then in 1790 Louisburg, and in 1794 Carondelet, in honor of the
Governor General of Louisiana, Baron de Carondelet. Its nickname was
Vide Poche, Empty Pocket. The name of the first rude chapel erected
by the Jesuit Fathers Marest and Pinet, was St. Francis Xavier, the
two succeeding church edifices bore the name of "Our Lady of Mount
Carmel," and the brick church erected in 1849 north of the old church,
was dedicated to S. S. Mary and Joseph. The corner stone of the
present church building was laid on May 29th, 1859, Vicar-General
Patrick J. Ryan performing the ceremony and preaching the sermon.
Father Philip Lawrence Hendrickx was the builder of the new church.
Shortly after his ordination, December 8th, 1857, he was sent to
Carondelet as rector of the parish, in which capacity he served from
January 8th, 1858, to the summer of 1861, when he made a trip to
Europe. After his return he became pastor of Ste. Genevieve.1 After
an interval of four years, came Father Michael McFaul, who had
undermined his health in the extensive mission of Janesville, Wisconsin,
where he built St. Patrick's church. Coming to the milder climate
Chancery Records.
(204)
A Decade of Church-Building 205
of St. Louis in I860, Father McFaul first made his home with Bishop
Ryan, and in 1866 received the appointment to the parish of S. S.
Mary and Joseph. In 1875 ill health compelled him to resign. His
death occurred on January 9th, 1910.2
Father Thomas G. Daly, his successor at Carondelet, was a native
of Ireland, born in 1848. Coming to Canada in early youth, the young
aspirant to the priesthood was sent across the boundary to the Seminary
of St. Francis near Milwaukee for his ecclesiastical studies.
Bishop Melcher of Green Bay ordained him for the Archdiocese
pi St. Louis in 1870. Having served his apprenticeship in the sacred
ministry at St. Malachy's, and St. Bridget's, Father Daly was appointed
to the rectorship of Old Mines and finally, in 1875, to the church of
S. S. Mary and Joseph, in Carondelet.
His most important work in the old parish was the erection of
the new school. There were about two hundred families in the parish.
The parochial schools, numbering about three hundred and fifty pupils,
were conducted by the Christian Brothers and the Sisters of St. Joseph.
Father Daly was a man of literary tastes and contributed to religious
magazines. Always delicate, he passed away on February 6th, 1886,
in his thirty-eighth year, and was buried by the side of old Father Saint
Cyr, in the little Cemetery of the Convent of St. Joseph at Nazareth,
St. Louis County.3
Father Daly's successor, the Reverend Myles W. Tobyn came to
S. S. Mary and Joseph from the Old Cathedral: but prior to that he
had done excellent work at St, Malachy's. After his death on Good
Friday, April 21st, 1905, in his ripe old age of seventy-one years, the
pastor of St. Malachy's, Father Martin S. Brennan, received the ap-
pointment to S. S. Mary and Joseph's parish.
At the very time when Father Hendrickx was urging onward the
erection of the new S. S. Mary and Joseph Church, the German Catholics
of Carondelet were straining every nerve to build their church in honor
of St. Boniface. About the middle of the forties and fifties, a large
number of the German immigrants had found a home in the ancient
deepy hollow of Carondelet. With their advent a new spirit of life
entered the community. The Catholic element among the Germans
naturally felt, above all things, the need of a church of their own
own language. Archbishop Kenrick was pleased with the project, and
the newly ordained Father John B. Gamber was sent to take charge of
the German Catholics of Carondelet, at first as Father Hendrickx 's
H distant, and then as rector of a distinct parish.
2 Chancery Records and "Our Pastors in Calvary," p. 111.
3 Chancery Records.
206 History of the Archdiocese of St. Louis
Father Gamber was Rector of the Germans of Carondelet until
May 1861, and attained real success. At first, mass was held for the
Germans in 8. S. Mary and Joseph, every Sunday at 8 o'clock. But
early in 1860 the young priest called a parish meeting on which the
erection of a new church was determined upon.
The congregation purchased a lot with 100 feet frontage on Mich-
igan Avenue and Schirmer street, upon which the erection of a church
was begun at once. The corner stone was laid on the third Sunday in
May, 1860, by Vicar-General Joseph Melcher, assisted by Rev. H.
Muehlsiepen and Rev. P. J. Ryan. Archbishop Kenrick dedicated the
structure on December 26th, 1860, in honor of the Apostle of Germany,
St. Boniface.4
In the same year the parsonage had been erected, and a parochial
school organized with a lay-teacher. The first religious to teach the girls
and younger boys were the Sisters de Xotre Dame, and after 1880 the
Sisters of Christian Charity."1
In 1861 Father Gamber demanded and received his exeat from the
diocese and returned to his native land, where he became pastor of a
parish near the city of Mainz. On June 21st, 1861, Father E. A.
Schindel was appointed pastor of St. Boniface parish. Coming to Caron-
delet with his friend, the pastor of Matteese Creek and Maxville, Father
Henry Brockhagen, he found a church and a parsonage, but "all void
and empty," The church was not completed, there was no plastering
on walls and ceiling, no cross on the steeple, no bell in the tower, no
paint on the woodwork; but there was a heavy debt on the parish,
with no funds to liquidate it, and no promises reliable enough to satisfy
the impatient creditors. Archbishop Kenrick came to the rescue of
Father Schindel, as he had done once before in favor of Father Gamber.
But the war. that worked much hardship and desolation to others,
seems to have brought a blessing to Carondelet. as many of its people
found employment at the ironworks, building gun-boats and other mil-
itary craft.
Conditions having improved, Father Schindel built in 1865
the school on Minnesota Avenue and Schirmer Street, and in 1868 the
Sisters' residence. He also built a hospital on Grand Avenue and
Lemay Ferry Road, at a cost of more than 40,000 dollars, which a few
years later was destroyed by fire, being a total loss. Father Schindel
died November 1st, 1895, after thirty-five years' labor in the parish.
Rev. Herman Xieters, rector of St. Joseph's Church at Xeier, Mo., and
former assistant to Father Schindel, was appointed rector of St. Boni-
4 "Das Katholiselie Deutschtum in St. Louis," p. 38.
5 Ibidem, and "Goldenes Jubilaeum der St. Bonifatius Gemeinde zu St.
Louis," p. 5-11.
A Decade of Church-Building 207
face by Archbishop J. J. Kain. Father Nieters took charge of the
parish on December 1st, 1895. Under his pastorate the church was
thoroughly repaired and a new school built. The parish school is in
charge of the Sisters of Christian Charity. It numbers 450 pupils. St.
Boniface celebrated its Golden Jubilee on the first Sunday of May,
1910, in a fitting manner.0
During his long pastorate Father Schindel was assisted by a series
of distinguished priests, J. G. Nordmeyer, Xavier Juetting, Francis
X. Willmes, Hermann Nieters, Clement Moenig, M. Helmbacher, and
Peter Kurtenbach. The assistants during Father Nieters pastorate
were: Father Kurtenbach, H. Amsinger, William Huelsmann and
George Dreher. St. Boniface's parish has given to holy Church five
priests, three brothers, and thirty-one Sisters of Christian Charity.
In 1870 the city limits of St. Louis were extended southward to
the River des Peres, and Carondelet was incorporated in the great
Metropolis of the Mississippi Valley. This expansion of the city
included another old foundation within its territory, the Church of St.
James at what is still called Cheltenham. The parish was organized in
1861 by Father John 0 'Sullivan, pastor of St. Malachy's Church from
1859 to 1862. When Father Miles W. Tobyn succeeded to the pastoral
charge of St. Malachy's in 1862, the care of the mission church at
Cheltenham also devolved upon him, until in 1864 Father Michael Welby
was appointed rector of St. James Parish. In the Catholic Directory for
1866 Father Welby is mentioned as being stationed at Cheltenham and
at the Cathedral of St. Louis. In 1869 Father Thomas Manning offi-
ciated at Cheltenham; he was succeeded in 1870 bv Father Henry
Kelly.
All these years a parochial school had been in operation at the
Church of St. James in Cheltenham, but in 1870 when Father Kelly
came, the school was closed; and as there was no rectory, he made the
building his residence until he built a house.7
Father Henry Kelly died on July 13th, 1878. "He was simple
and upright, fearing God," says the inscription on his monument
in Calvary Cemetery. Father Thomas Ambrose Butler who in 1878
came to Cheltenham from St. John's Church, then the pro-cathedral
of St. Louis, was one of the most remarkable men among the St. Louis
priests of his day, though he never attained any distinguished place in
the Church. According to the well informed authoress of "Our Pastors
in Calvary." "Father Butler was born in Dublin, Ireland May 21st,
1837. He was educated in Maynooth, and ordained in Ireland, March
6 "Das Katholische Deutschtum, " p. 40.
7 Chancery Eecords.
208 History of the Archdiocese of St. Louis
17th. 1864. The flame of patriotism lit his poet -soul from early child-
hood, and as a young priest in his native land he plunged into radical
reforms to help the poor and oppressed around him. His zeal, how-
ever, brought him into conflict with the authorities, and, having friends
in Kansas, he came to America. He founded the first cooperative
colony of any importance in the United States. It was composed of
600 men and women from Ireland, and the tract they settled upon was
called Fort Butler. Now it is Butler City. It was his own great and
original idea."s Whatever may have been the cause of Father Butler's
leaving his colony in Kansas, his reception in St. Louis, April 1875, was
a hearty one. For three years he served as assistant to Bishop Patrick
Ryan at St. John's, and, on July 1878. was promoted to the rector-
ship at Cheltenham. From this place of vantage he organized the
parish of St. Cronan. and in 1882 took up his residence there, but-
continued to minister to the congregation at Cheltenham until March
1884. It was then that Father Patrick McNaniee received charge of
St. James, whilst Father Butler continued his labors at St. Cronan \s.
until his death on September 7th, 1897. Father Butler was a poet of true
inspiration though he published but one book of poems: "The Irish
on the Prairies,"9 in 1873. Father MeNamee administered the affairs
of St. James Parish until November 21st. 1896. His successor was the
Rev. Edmund A. Casey who remained until 1909. Through the exten-
sion of the city limits in 1875 Cheltenham became a part of the city
of St. Louis and. since that date, the Parish of St. James is numbered
among the city churches.
There now remains but one Church to be noticed as founded in
the city before the outbreak of the civil war, the Church of the Assump-
tion ; on Sidney and Eighth Street. This parish had been organized in
1861 at Lock's Limekiln by Father Raphael Capezuto. a native of Italy
and member of the Congregation of the Mission, who had been attached
to the Cathedral here, an energetic little man. who is remembered as
a most zealous priest. The ground for the church was donated by John
Doyle, the Philanthropist, and Father Capezuto had the construction
of the church well under way. when he disappeared, the probability
being that he had returned to his Religious Order. Father Bernard
O 'Reilly finished the church, which was dedicated on Sunday. November
30th, 1862, with Father P. Feehan the preacher of the occasion.
The parish being at the time the only one for the English-speak-
ing Catholics of South St. Louis, became very prosperous, number-
"Our Pastors in Calvary," pp. 60 and 61.
Chancerv Records.
A Decade of Church-Building 209
ing over two hundred and fifty families, of Irish, French and Anglo-
American descent.
The following year Father Martin O'Riordan succeeded as pastor,
remaining with some assistance from Father P. J. Ring during 1864,
until he was called to accompany Bishop Feehan to Nashville, Tennessee.
Father O'Riordan is best known as the former assistant priest at
St. Patrick's, and as the heroic Vicar-General of Nashville diocese dur-
ing the Yellow Fever epidemic. His successor at the Assumption was
Father Thomas M. Kavanagh, born in County Roscommon, on the 11th
of September 1837. In 1866 he was appointed pastor of the Church
of the Assumption, St. Louis, a typical young Irish priest, zealous
and pious, but light-hearted and full of fun. He was a favorite
with all, and his premature and sudden death shocked everyone. He
had just finished his retreat and returned for the Sunday services
when he became ill, and died on Tuesday, July 21st, 1868, in the little
rectory then at the rear of the church. He was in his thirty-second
year, and the fourth of his ministry.10
Father Kavanagh had as his successor a man who had seen long and
exhausting service in the country missions, Potosi and Old Mines, the
Rev. James Fox, soon to be promoted to old St. Patrick's, the Irish
mother church of the city. Then came the pastorate of Father Edward
Shea, from 1870 to 1873, and finally the long and fruitful pastorate
of the distinguished Father Constantine Smith, who from the edge
of his parish of the Assumption founded the new Church of St. Agnes
in 1891, thus making two harvests of corn grow where only one grew
before.11 Father Smith took possession of the parish of St. Agnes in
September 1891, and was succeeded at the Assumption by the Rev.
Patrick Dooley, who in turn gave way to the Apostolic Missionary Band
under the leadership of the saintly William E. Randall.
The parish of the Assumption, after the dismemberment, still con-
tained two hundred and fifty families, who supported a parochial school
attended by more than three hundred pupils instructed by five Sisters
of St. Joseph.
10 <<Our Pastors in Calvary," p. 13.
11 Chancery Records.
Chapter 29
DURING THE CIVIL WAR AND AFTER
With the election of Abraham Lincoln as President of the United
States the die was cast that decided the question of war or peace be-
tween North and South. The southern States had formed a confedera-
tion for the protection of their interests and claimed the right of seces-
sion ; whilst the prevalent sentiment in the North was that the Union
must be preserved by peaceful means or by war. Soon after President
Lincoln's inauguration, the United States Fort Sumter in Charleston
Harbor was attacked by the troops of the Confederacy under General
Beauregard. This was the first blow of the Civil War. (April 12th,
1861) Yet, "it was in Missouri," as John Fiske says, "that the long
series of events was set in motion which terminated in the suppression
of the rebellion. From the seizure of Camp Jackson in 1861 down to
the appearance of Sherman's army in the rear of Virginia in 1865,
there may be traced an unbroken chain of causation."1 The war
might have taken a far different turn, if the powerful state of Missouri
had been brought to the Southern side in 1861. That this was possible
must be plain to all: The sentiment of the people was about equally
divided: the government was in the hands of southern sympathizers.
The effort was made by Governor Claiborne Jackson and his advisors
and supporters. The attempt to surprise the arsenal in South
St. Louis, failed through the watchfulness of Frank P. Blair and
Captain Nathanial Lyon. The legislature, however, declared itself op-
posed to secession. Captain Lyon brought together some 500 men, and
Blair raised a few regiments of "Home Guards." Then Governor
Jackson obtained a supply of arms and ammunition from the Con-
federate Government and began recruiting volunteers for the defense
of the State. The commander of the district, Daniel Frost, under
orders from the state authorities, selected a charming spot just south-
east of the intersection of Grand Avenue and Olive Street, known as
"Lindell Meadow," ostensibly for a week's encampment of the militia
of his military district. It was opened on May 3rd, with seven hundred
men, and named Camp Jackson, in honor of the Governor of the state
There was nothing unlawful in this except that the arms and ammuni-
tions for the encampment had been obtained from the Confederate
government. The leaders of the Union forces determined to obviate
the danger by capturing the camp. Blair marched up from Jefferson
Barracks with 1,000 men to join Lyon's forces, and the little army
i Fiske, John, ''The Mississippi Valley in the Civil War," p.
' (210)
During the Civil War and After 211
pushed out to Graud Avenue, and by two o'clock May 10, invested Camp
Jackson and captured it without firing- a shot. On the homeward march,
however, there was an unfortunate affray between Lyon's troops and a
street mob, in the course of which about thirty lives were lost.2
The Capture of Camp Jackson was the opening of the Civil War in
Missouri. For the Southern states the conflict was practically a defensive
war against a foreign aggressor. As for the Northern States, the Civil
War meant a war of conquest, in which their own boundaries were
never seriously threatened. But in the case of the border states, and
preeminently Missouri, the Avar meant a contest of brother against
brother, neighbor against neighbor, friend against friend, a tearing
asunder of all bonds that had united community with community. In
consequence of this, personal security and peace were often at the mercy
of ruffians acting under assumed authority, or by lawless bands acting
from private lust of murder, arson and pillage. AVhen the rights of
both claimants to power, were still in the balance, it seemed to be the way
of prudence to promote peace by all means possible, and to refrain one-
self from violence in word and in act.
Archbishop Kenrick's course throughout all this trying period
was courageous, but conservative and prudent, and his guidance, both
of clergy and people, firm and unfaltering. On the 12th of January,
1861, the following notice was published over his signature as Arch-
bishop of St. Louis :
"To the Roman Catholics of St. Louis: Beloved brethren, in the
present distressed state of the public mind, we feel it our duty to rec-
ommend you to avoid all occasions of public excitement, to obey the
laws, to respect the rights of all citizens, and to keep away, as much
as possible, from all assemblages where the indiscretion of a word or
the impetuosity of a momentary passion might endanger public tran-
quillity. Obey the injunction of the Apostle St. Peter: 'Follow peace
with all men, and holiness, without which no man can see God.'3
Archbishop Kenrick, no doubt, had decided opinions in regard to
the two great questions that were agitated between North and South:
2 "Taunts were flung by Southern sympathizers at the St. Louis 'Dutch.'
Missiles folloAved, then shots. The story runs that a Union soldier was killed, a
captain wounded. Their comrades began firing on the mob. A number were
killed, including: two women and a child. The command came to stop firing, but
too late to correct the blunder or lessen the terror of a frantic populace. Crowds
with banners patrolled the streets. Public meetings were prohibited, windows were
barred, and drinking places closed. Disaster had become calamity. That night
found St. Louis more unsettled, more fearful of the future, than ever in its life
of a century. The next day and the day after saw at river wharf and railroad
station the exodus of thousands. Rumor distorted fact and hurriedly overspread
the city and state." Shoemaker, F. C, "The Week in Missouri's Historv,"
May 10, 1925.
3 I Peter 3. 11.
212 History of the Archdiocese of St. Louis
slavery and secession. But, fair and just, as he always was, he took
into consideration the point of view of the southern people, as well as
that of the abolitionists. The people of the South had invested many
millions of dollars in their slaves. The Constitution approved of the
institution as an established fact. Were not all the people of the United
States bound in honor to reimburse the masters for their liberated
slaves? And was the question as to the rights of the individual states,
even to the extent of seceding from the Union, not as yet a mooted one?
From our point of vantage, long after the war, we can judge more
confidently as to the relative measure of right and wrong in the policies
of those days of storm and stress — And yet, even today, "The conquered
Banner" is still a splendid memory.
Archbishop Kenriek's sympathies, as those of the majority of his
people and priests, inclined to the southern cause : yet his position as a
Catholic prelate forbade an expression on the matter. He was a slave
holder, on a very small scale, but his slaves were perfectly contented
with the home he gave them. He sympathized with the sufferings of
all men, whether black or white or brown, or yellow: but he did not
think immediate emancipation of the negro class the only remedy for
these sufferings; The various Provincial and National Councils which
he had attended, and of which he was a great part himself, had long
ago advocated a gradual emancipation, as beneficial to the slaves and
fair to their owners. War he ragarded as one of the three greatest
afflictions of mankind, greater even than its two dismal sisters, famine
and pestilence : and this war seemed to him not only terrible in its
nature, but inexpedient and unjustifiable in its cause. Accordingly
he took his own advice : " to avoid all occasions of public excitement,
to obey the laws, to respect the rights of all citizens, and to keep away,
as much as possible, from all assemblages where the indiscretion of a
word or the impetuosity of a momentary passion might endanger public
tranquillity. ' '
As Archbishop Ryan informs us : ' ' He kept aloof from politics and
abstained for a time from reading the newspapers, because he believed
that, in the peculiar circumstances of Missouri as a border State, the
interests of religion would be best forwarded by prudent silence : yet
an impression became general that the Archbishop shared the views of
the distinguished jurist, Charles O'Connor of New York, in regard to
the relations of the states to the General Government. This fact com-
ing to the knowledge of Mr. Seward, the Secretary of State, this func-
tionary sought through his friend, Archbishop Hughes, to have the
prelate of St. Louis removed by the Roman authorities to another see.
It is true, he had done no overt act nor spoken treasonable words:
but the simple fact that a man of such profound influence in that city
and State should hold such views, was deemed, at that critical period,
During the Civil War and After 213
dangerous to the country. But Mr. Seward's little bell did not tingle
in the Vatican, and beyond sending the Secretary's letter to Baltimore,
from which place it was sent to St. Louis, nothing more was done
by the Archbishop of New York."4
Whilst Archbishop Kenrick, almost single-handed, was striving after
peace, there were many who were laboring early and late to draw his
people into the conflict. Frank P. Blair who had been elected Colonel
of the First Regiment of Missouri Volunteers, and as such continued
the work of enlistment with feverish haste, asked for the appointment
of Father De Smet as chaplain in the army. As this move seemed to be
intended as an inducement to Irish Catholics to join the ranks, Father
De Smet being among the most beloved and honored priests in the
entire country, the Archbishop refused his consent. It is said that
Colonel Blair, whose influence in Washington had already removed
both General Harney and General Fremont from the Command of
the Department of Missouri, was on the point of taking severe measures
against the Archbishop, but soon saw the futility of so doing, and
desisted.
When the storm cloud at last broke it arrayed state against
state, family against family, brother against brother. The children of
the Church also were divided on the great issues involved, and stood ar-
rayed against each other in deadly combat, During its first two years,
he abstained entirely from preaching, as every word of his would surely
be interpreted as a reflection on the war. When Father John Bannon
left his newly frescoed Church of St. John without any formality, of
leave-taking, the Archbishop simply appointed Father Ring as 'his
successor. "Father Bannon has gone south," said the bearer of a
letter to the Archbishop. "I have heard so," came the quiet answer.
'And he has left this letter for Your Grace," added the gentlemen:
"Keep it," laconically replied the Archbishop. Father John 0 'Sullivan.
Pastor of St, Malachy's Parish was a hot outspoken secessionist, and
accordingly came in conflict with the military authorities. The Arch-
bishop permitted his removal from the parish, but recommended him
to Bishop Juncker of Alton, who gave him the parish of the Annun-
ciation Church in Springfield, Illinois. In the Northern cities many
a Catholic priest and bishop showed his zeal for the success of the Union
arms by flying the Star-Spangled Banner from the church tower.
Archbishop Kenrick did not favor this practice. When he was re-
quested by an officious provost marshal to float the American Flag
from the Cathedral steeple he refused saying: "No other banner may
be placed there, for already there stands one, which alone shall stay,
the banner of the Church," pointing to the cross on the Cathedral spire!
4 Archbishop Ryan of Philadelphia, in " American Catholic Quarterly Review,' '
vol. XXI, p. 426.
214 History of the Archdiocese of St. Louis
No doubt, he had in mind the glorious words of St. Venantius For-
tunatus :
"Vexilia regis Prodeunt,
Fulget crucis mysterium. "
Whatever we may now think of these acts of Archbishop Kenrick,
in opposition to the orders of the Gevernment, we must admit that
he simply stood upon his rights as the highest representative of the
Catholic Church in a country that had guaranteed the free exercise of
religion to every citizen, and boasted a complete separation of Church
and State. The Church as such does not take orders from the State,
is what Archbishop Kenrick held, just as St. Thomas a Becket had
held in the long ago: and here he showed, if nothing more, at least the
courage of his convictions.
The Church in Missouri, especially in the southern portions suf-
fered greatly from the constant marches and countermarches of the
contending armies. Many churches were desecrated by being turned into
stables for the horses ; others were burnt, and again others were stripped
of everything portable, as altars, confessionals, pews, and organs, to
be used for the camp fires. Great were the ravages of the Avar, but
great also the opportunities for good it offered to the zealous priests
and nuns of the Church. Father Patrick J. Ryan, the pastor of the
Church of the Annunciation, Avas appointed by the Archbishop, chap-
lain of the Gratiot Street Military Prison, where he ministered so
earnestly and gently, that about six hundred of the prisoners asked
for Baptism. Countless others were put in communication with friends,
or helped back to their homes by Father Ryan. A paid Army Chap-
laincy was extended to him and to Dr. Schuyler of the Episcopal Church :
but Father Ryan refused the honor and salary, while continuing to
the end in his wonderful work at this prison."5 A Hospital for wounded
soldiers was established in the parish of the Immaculate Conception,
and given in charge of the Sisters of Charity. Father Patrick Feehan,
the pastor, spent every moment he could spare from his manifold
duties in the work of comforting and counseling these poor victims of
grim war. After the great battle of Shiloh, boat loads of wounded men
were brought in for three days in succession : a large number of them
were Catholics, to whom the sacraments of the Church were a wonderful
comfort: others, not of the Faith, but seeing the comfort which the
sacraments brought to their dying companions, expressed the wish to
die in the same way. The Sisters also made the most wonderful im-
pression upon the wounded soldiers, Catholic and non-Catholic. "I
want to belong to the religion to which the Sisters belong," cried one;
and when Father Feehan came to his bedside and spoke of the main
5 Archbishop Ryan, ibidem.
During the Civil War and After 215
tenets of the Catholic religion, the dying soldier turned to the attend-
ing Sister and asked : " Do you believe that I ' ' And when she answered :
"0 yes, I surely do believe that;" he assented 'to every question on the
assurance of the Sister that she believed what the Father had proposed.
He was baptised, and died in the religion to which the Sisters be-
longed."1 It is a pleasant coincidence that Father Ryan, who mainly
devoted himself to the southern prisoners of war, eventually became
Archbishop of the great northern City of Philadelphia, whilst Father
Feehan, whose loving kindness was mainly bestowed upon the wounded
soldiers of the North, was promoted to the southern stronghold of
Nashville, Tennessee, as its bishop. In the grand work of Christian
Charity the Church knows no distinction of friend and enemy : the king-
dom of God is the realm of . peace and love.
But peace and love are based on justice, the eternal will of God
No virtue can subsist without it, no happiness can be attained, no pros-
perity assured, if justice be not its very soul. And justice requires
that the rights of God and of His Church be respected by the state,' as
well as by the individual. When the great conflict was decided at Ap-
pomatox, and the soldiers of North and South came home, the politicians
became active. In Missouri the so-called radicals held, that all southern-
sympathizers must be disfranchised. The means for accomplishing this
nefarious purpose lay in the new Constitution, which bv force" and
fraud, had become the fundamental law of the State, on July 4th, 1865 7
Whilst the Protestant clergy had, as a rule, openlv supported the
southern cause, the public conduct of the priests and their Archbishop
had been perfectly correct. Their high calling as ministers of Christ
and dispensers of His mysteries forbade them to take sides in the bloody
contest. But religious prejudices were active against the Catholic
Church. Fear and jealousy were the motives. The Church was grow-
ing too rich and powerful to suit the leaders among the political
" saviors of the Country."
But they found in the Archbishop of St. Louis a man whom they
could not bend nor break: At no time in his life did Peter Richard Ken-
rick more strikingly show forth the leonine qualities of his character,
than in his opposition to the infamous test-oath required by the so-called
Drake Constitution.
The new Constitution of Missouri disqualified from voting and
from holding any office of honor, trust or profit in the State, any one
6 Kirkfleet C. J. "Patrick Augustine Feehan," pp. 31 and 32.
' On the Drake Constitution, Cf. Barclay, Thomas S., " The Liberal Be-
publican Movement," in "Missouri Historical Review," vol. XX, No. 1, pp. 55-78
and No. II, p. 297-301. See also: Annual Cyclopedia 1865, New York, p. 59l'
Bishop Hogan's "On the Missouri in Missouri," and Bishop John McMullen 's
Life and Writings, Appendix, pp. CXVIII-CXXXIII.
216 History of the Archdiocese of Si. Louis
who had ever been in armed hostility to the United States, or had
ever given aid or comfort or countenance or support, to persons engaged
in such hostility, or had ever by act or word manifested his adherence
to the cause of such enemies; or his desire for the triumph over the
arms of the United States, or his sympathy with those engaged in re-
bellion.
This was sufficiently obnoxious ; but the injustice went farther j
"Nor shall any such person be capable of being an officer, a council-
man, director or trustee or other manager of any corporation, public
or private, now existing or hereafter established by its authority;
or of acting as professor or teacher in any educational institution, or
if holding any real or other property in trust for the use of any church,
religious society or congregation. In Section VI of the Constitution an
oath, called at first the oath of loyalty, but, afterwards known as the
Test Oath, was prescribed not only for those who desired to vote or
to hold an office of honor, trust, or profit under the authority of the
State, but also for all the clergy, Catholic and Protestant, of what-
ever denomination, before the 2nd day of August 1865.
The test oath read as follows :
"I , do solemnly swear, that I am well acquainted with
the terms of the third section of the second article of the Constitution
of the State of Missouri, adopted in the year 1865, and have carefully
considered same ; that I have never, directly or indirectly, done any
of the acts in said section specified; that I have been always truly and
loyally on the side of the United States against all enemies thereof,
foreign and domestic ; that I will bear true faith and allegiance to the
United States, and I will support the Constitution and the laws thereof
as the supreme law of the land, any law or ordinance of any State to the
contrary notwithstanding ; that I will, to the best of my ability, protect
and defend the Union of the United States, and not allow the same to
be broken up and dissolved, or the government thereof to be destroyed
or overthrown, under any circumstances if in my power to prevent it;
that I will support the Constitution of the State of Missouri; that I
make this oath without any mental reservation or evasion, and hold
it to be binding on me."
Article III of Section 9 of the Constitution :
"Nor after that time shall any person be competent as a bishop,
priest, deacon minister, elder, or other clergyman of any religious per-
suasion, sect or denomination, to teach, preach or solemnize marriages;
unless such persons shall have first taken, subscribed and filed said
oath."8
8 Cf. " Messages and Proclamations," vol. IV, pp. 262-264, and Constitution,
1865.
During the Civil War and After 217
The Constitution prescribed fine and imprisonment as punishment
for holding office or performing the functions mentioned without hav-
ing taken the oath. A priest was therefore liable to fine and imprison-
ment in the penitentiary if he ventured to preach, or assist at a marriage,
or say mass in public. This provision was clearly in conflict with the
Constitution of the United States, as far as it interfered with the
freedom of worshipping God. It was, moreover an ex post facto law"
in its operations, that is it attempted to punish people for actions that
were not punishable at the time they were committed ; and at the same
time it would force every one that refused to take the oath, to become
a witness against himself. The Archbishop of St. Louis took the high
ground that to take the oath, was to acknowledge an authority in the
State that does not belong to it, and that human authority was above
divine. Accordingly Archbishop Kenrick on July 28th, 1865 addressed
the following circular letter to his clergy:
"Reverend Sir: Since under the new Constitution a certain oath
is to be exacted of priests, that they may have leave to announce God's
word, and officiate at marriages, which oath, they can in no wise
take without a sacrifice of ecclesiastical liberty. I have judged it ex-
pedient to indicate to you my opinion in the matter, that you may
have before your eyes a rule to be followed in a case of such delicacy. I
hope that the civil power will abstain from exacting such an oath. But
should it happen otherwise, I wish you to inform me of the particular
circumstances of your position, that I may be able to give you counsel
and assistance.7' The letter was signed Peter Richard Kenrick, Arch-
bishop of St. Louis. All the priests declined to take the oath, but con-
tinued their priestly functions. A number of arrests were made of non-
juring priests, as Father David S. Phelan of Edina, Bernard Hillner
of Booneville, John Hogan of Chillicothe, and John A. Cummings of
Louisana. Father Hogan9 showed his contempt for the sponsors of
such an outrageous law by going to the Courthouse of Chillicothe,
dressed in cassock, surplice, stole and biretta : carrying a large crucifix
in his right hand and in his left a Folio Bible. This action of the
gentle, ever-helpful priest roused the indignation of the Catholics of
Brookfielcl and Linn County to white heat. At a meeting held in
Brookfield they denounced the infamous anti-christian measures of
the ''Radical Constitution" and defiantly unfurled the flag of religious
freedom. The arrested priests were placed under bond. The Arch-
bishop himself was made to suffer for noncompliance in regard to
the Test Oath. Mrs. Mary L. Lamarque of Old Mines, Washington
County, had made a bequest of $20,000.00 to the Archbishop of St.
Louis for the education of priests for his diocese. Louis Bolduc and
On the Mission in Missouri," pp. 130-131.
218 History of the Archdiocese of St. Loui
is
others heirs at law of the deceased benefactress, contested the will under
the provisions of the Drake Constitution, disqualifying the nonjuring
clergy from holding or receiving property in trust for their church or
religious society. The Archbishop on the witness stand testified, that
only as Archbishop of St. Louis was he entitled to the legacy and only
as Archbishop did he desire to receive it. The Court instructed the
jury to give. a verdict setting aside the will of Mary L. Lamarque. An
appeal from Washington County to the Supreme Court of Missouri,
in March term, 1870, affirmed the decision of the trial judge : "Legacy to
Peter Richard Kenrick is void and of no effect, as in violation of sec-
tion 13, article 1, of the Constitution of the State of Missouri."10 Bishop
Hogan in his Golden Jubilee Sermon aptly said: "Under radical rule
in Missouri a horse thief . . . was competent to be legatee, but not
Peter Richard Kenrick, Archbishop of St. Louis."
Archbishop Kenrick felt that the Test Oath must be wiped out,
if. the Church was not to suffer humiliation and continued oppression.
His opportunity was at hand. Father John A. Cummings, pastor
of Louisiana, Pike County, Mo., was arrested, like many others of his
brethren, but unlike them, refused to furnish bail, saying, he would in
such a case, rather go to jail, and there await the outcome of his trial.
To jail he went, and all appeals to "the little dapper gentleman," as
he was described by non-Catholics, to accept the offer of bail, were
flatly refused.11
Father Cummings was convicted in the Circuit Court of Pike
County; -he appealed to the Supreme Court of the State, where judg-
ment of the Circuit Court was affirmed. He then took his case to
the Supreme Court of the United States, where it was argued in De-
cember 1866. The Hon. David Dudley Field, and the Hon. Reverdy
Johnson argued the case for Father Cummings. The Missourians George
P. Strong and J. B. Henderson were the counsel for the State of Mis-
souri. The case was thus stated by Mr. Justice Field, in render-
ing the decision: "This case comes before us on a writ of error to
the Supreme Court of Missouri and involves a consideration of the
test oath imposed by the Constitution of that State. The plaintiff in
error is a priest of the Roman Catholic Church, and was indicted and
convicted, in one of the Circuit Courts of that State, of the crime
of teaching and preaching, as a priest and minister of that religious
denomination, without having first taken the oath, and was sentenced
to pay a fine of $500., and to be committed to the jail until the same
was paid. On appeal to the Supreme Court of the State, the judgment
was affirmed."12 The Court then decided that the Missouri Test Oath
10 Kenrick versus Cole, et al Missouri Reports, vol. 26, p. 85.
ii Barclay, op. cit,, pp. 58-62.
12 Barclay, op. cit., pp. 71 and 72.
During the Civil War and After 219
was in contravention of the provision of the Constitution, that "no
State shall pass any bill of attainder/' or "ex post facto law." Now,
as the disabilities created' by the Constitution of Missouri must be
regarded as penalties, they constitute ' ' a bill of attainder, ' ' and as they
endeavor to inflict punishment for an act which was not punishable
when committed, they constitute an "ex post facto law" and are there-
fore null and void. Archbishop Kenrick's contention that the pro-
visions were a denial of liberty of conscience and religion guaranteed
by the Constitution was not touched by the Supreme Court's decision:
but the case was won by the Archbishop, and Father Cummings, and
all other cases under the test oath law were dismissed. The radicals had
suffered a crushing defeat : but the Archbishop 's triumph was a costly
one. The legal expenses amounted to more than ten thousand dollars,
all of which were paid by His Grace himself. In effect, it was
a triumph of religious liberty, over bigotry and fanaticism. The Drake
Constitution and its infamous test oath had to go into innocuous desue-
tude and final extinction. Archbishop Kenrick's warning: "Noli irritare
leonem" had found its perfect exemplification.
Chapter 30
FATHER RYAN AND FATHER MUEHLSIEPEN CONTRASTED
It was the Springtide of the year 1867. The horrors of the
civil war were over: even the painful consequences of the war, the
hatreds engendered and the poverty induced by it, and especially, the
Drake Constitution with its Test Oath and other abominations, were
things that no longer troubled mankind. Such seasons of peace and
calm after years of anguish and anxiety are liable to rouse the "wander-
lust" in the hearts of men. Accordingly on May 26th, 1867, the
papers spread the news: "that Archbishop Kenrick accompanied by
Father Ryan of the Annunciation Church will leave for Cape Girardeau
tomorrow (May 27th, 1867) whence, after the ordaining of nine priests,
they will proceed to Boston, to sail on the Steamer "Asia" for Europe
on June 5th, enroute for Rome."1 On November they brought the
news that Archbishop Kenrick was at Brussels in Belgium, on his way
to the American College in Louvain, and that he was accompanied by
Rev. P. J. Ryan, and that it would probably be some months before their
return to St. Louis. The occasion of their visit to Rome was the
eighteen hundredth anniversary of the martyrdom of S. S. Peter and
Paul. The grand celebration over, Archbishop Kenrick and Father Ryan
left the Eternal city in order to visit the great centers of religion and
culture in Italy, France, Germany, Belgium and Ireland. In Dublin,
his native city, he received an enthusiastic greeting from a multitude
of his friends, among them the pastor of his early priestly days, Father
O'Dwyer. In Dublin's Cathedral the Archbishop preached a ringing
sermon on the sorrows of his native land, 'leading up to the climax in
the sentence : ' ' Ireland differs from other nations in this : whilst they
have given martyrs to the Church, Ireland was the martyr nation." On
June 4th, 1868, the Archbishop and his Secretary, Father Ryan, sailed
on "The City of Antwerp" and arrived in New York, on June 14th.
On June 23rd, they arrived in East St. Louis, and were met there by
a delegation of priests and prominent laymen who escorted the Arch-
bishop to his residence, there to be welcomed home by Vicar-General
Melcher, the administrator of the Archdiocese during the Archbishop's
European trip. A public reception was given to the beloved Prelate on
June 28th. The procession was nearly three miles long. On assem-
bling before the Archbishop's house, His Grace received them standing
on his doorsteps. Mr. Robert A. Bakewell made the address of welcome.
St. Louis Republican," May 26, 1867.
' (220)
Father Ryan and Father Muehlsiepen Contrasted 221
In the meantime, Vicar-General Melcher had been appointed Bishop
of Green Bay. His consecration by Archbishop Kenrick took place at
St. Mary's Church on July 12, 1868. On July 4th, the "Guardian" had
stated: "We learn that Reverend P. J. Ryan, D. D., and Reverend
Henry Muehlsiepen have been appointed Vicars-General, and that the
Rev. Charles Ziegler succeeds Rev. P. J. Ryan as Secretary. ' '
On the first Sunday in July "Rev. Dr. P. J. Ryan preached his
first sermon since his return from Europe .... The attendance
at the Annunciation Church was larger than it has been on any occasion
since his departure. It is needless to add that all were delighted with
his discourse." But there were rumors in the air that the pastor of the
Annunciation would* shortly take charge of St. John's Church. The
rumor was but too true. On August 8th, "the Guardian" said, "On
Sunday last the Very Rev. P. J. Ryan, V. G., preached for the
first time to the new congregation over which he has been appointed to
preside. The church was more crowded than we ever remember to have
seen it. The sermon lasted about an hour, and so touching was his
peroration, that there was not a dry eye in the church. ' '
Vicar-General Ryan being supported in the administration of his
populous parish by such able assistants as Fathers Constantine Smith,
"William Brantner, Edward J. Shea and R. J. Hayes, found ample
time to use his extraordinary oratical gifts for the advancement of the
Church's interests, and for the good of the poor, the orphans, and the
oppressed. Hundreds and hundreds of lectures did he deliver through-
out the length and breadth of the country. "Few men in the United
States have realized so much money by lecturing as Father Ryan has,
and no man has gained thereby as little for himself personally. Not one
dollar of the many thousands he had earned has ever been appropriated
to his own use." This is the deliberate judgment of a fellow-priest, who
knew him well.
This noble disinterestedness was one of the secrets of Father Ryan's
great success. But without his gift of oratory it would have been im-
possible. "His eloquence was fascinating and, at times, irresistible, by
force of his earnestness. ' ' wrote the editor of the Guardian on Novem-
ber 14th, 1868, "His reasoning was lucid, severe, logical: his illustra-
tions fresh and apt, his rhetoric pure, his periods flowing and rounded,
and his climaxes grand. His enunciation was clear, and his utterance
frequently charged with a fire that made it electric. He spoke with-
out notes, with evident spontaneity, and his sermon was altogether a
masterpiece."
Towards the Fall of 1869 Archbishop Kenrick was busy
with making preparations for his second journey to Rome. This visit
was for the purpose of attending the Vatican Council, which had been
222 History of the Archdiocese of St. Louis
convoked by the Soverign Pontiff, Pius IX to meet on the Feast of the
Immaculate Conception, December 8th, 1869. Very Reverend Patrick
J. Ryan was appointed Administrator of the Archdiocese. The Western
Watchman printed this brief notice:
"In view of his protracted attendance at the General Council, His
Grace, Archbishop Kenrick, has appointed Very Rev. P. J. Ryan to
administer the affairs of the diocese during his absence.
We congratulate Father Ryan on his deserved promotion. His
long and successful labors in the diocese make the appointment eminent-
ly meet and proper. The prayers of a devoted people will follow our
worthy Archbishop on his long journey, and their grateful welcome will
greet him on his return."
On March 5th. 1870, the "Western Watchman1' broke forth in the
following paean: "Father Ryan is stirring up the chronic lethargy,
that for more than a quarter of a century has laid like an incubus on
the Catholic body. Never, since St. Louis was established as an Epis-
copal See, have we witnessed a more powerful putting forth of Cath-
olic strength, as we witness at this time. Move on, the whole column.
We have the men, let the leaders take the initiative" This clarion call
to arms, though rather unjust in its implications as to the past, was
certainly justified in its recognition of the signs of the times. In the
person of Father Patrick J. Ryan the Church had put its claims before
the world embellished by all the graces of Christian eloquence, and
the world seemed to be pleased to listen and to learn. Father Ryan had
hundreds and hundreds of converts to his credit. Under the old,
quiet, humble, plodding regime converts had been comparatively few.
Why not adopt the new method and practice it more generally?
Father Ryan had a companion in authority, the Vicar-General
for the German Catholics of the archdiocese, Father Henry Muehlsie-
pen.2 Equal to him in his devotion to Holy Church and in his friendship
for the Archbishop, he formed a complete contrast to him in his
manner of operation.
Father Muehlsiepen was not endowed with the brilliant mind and
eloquent tongue of his colleague in the administration of the Arch-
diocese : yet his success in the upbuildinng of the Church, was equally
admirable. Vicar-General Muehlsiepen was born on September 5th,
1834, in the parish of Mintard, archdiocese of Cologne. • He was sent
to the College of Essen. Hearing of the coming of Vicar-General
Melcher in search of recruits for St. Louis, the young student hurried
to Paderborn, and asked to be received in the company already assembled
2 Monsignor Hohveck has immortalized the memory of Vicar-General
Muehlsiepen in a beautiful sketch of his life and character in the "Pastoral-Blatt,"
vol. 51, Xo. I.
Father Ryan and Father Muehisiepen Contrasted 223
for the long journey. On arriving in St. Louis. Muehisiepen entered
the Seminary at Caronclelet for the study of philosophy and theology ;
and after a two years course under the future bishops, Feehan and
Hennessey, whs ordained to the priesthood on December 8th, 1857.
After five years of priestly labors at St. Mary's Church, Father Muehi-
siepen took leave of absence for a year, in order to complete his studies
at the Seminary of Treves, in his native Rhineland. Returning to
St. Louis in August 1863, with health restored and mind expanded,
Father Muehisiepen took over the practical administration of St. Mary's,
leaving his pastor the much needed leisure, to devote all his energies
to his pressing duties as Vicar-General and Chancellor of the Arch-
diocese. St. Mary's was at that time a populous parish, recording
three hundred and seventy-five Baptisms in the year 1865.
As "the right hand of the Vicar-General" Father Muehisiepen
won for himself golden opinions among the priests and the laity of
the Archdiocese, by his ardent zeal, and kindly sympathy and help-
fulness.
Two foundations of that day which exerted a wide influence for
good, owe their origin, at least in part, to the far-sighted energy of
the youthful priest: the "St. Louis Pastoral-Blatt," a monthly journal
of scientific and practical theology, and the St. Ludwig's Verein for the
purpose of spreading Catholic literature among the people. Father
Muehisiepen was the first editor of the Pastoral-Blatt which, by the way,
out-lasted the changes of half a century; and of the Society for the
Spreading of Catholic books, he was the first and last Secretary, the
organization being disbanded when its purpose was sufficiently secured
by the foundation in the city, of a branch of the house of B. Herder.
On his appointment to the See of Green Bay, Vicar-General
Melcher appointed Father Muehisiepen pastor of St. Mary's, and
Archbishop Kenrick, on his return from Europe, confirmed this ap-
pointment, and in addition to this, named him his Vicar-General for
the German, Bohemian, and Polish Catholics of the archdiocese. A
few weeks after his elevation to this high administrative office Vicar-
General Muehisiepen transferred the pastor of Dutzow, Father F. W.
Faerber, to St. Mary's Church, (August 15th, 1868) first as his assistant,
then as pastor in his own right, for the office of Vicar-General, in
those days of rapid development, seemed to require all his time and
energy. Still, he accepted the additional duties of Spiritual Director
to the Ursuline Nuns, near whose Convent he found a permanent home.
The main qualities of Father Muehisiepen 's character were meek-
ness and humility, the spirit of self-sacrifice, and childlike trust in
God.
224 History of the Archdiocese of St. Louis
Enjoying the full confidence of his Archbishop and entrusted with
administrative authority over almost half the archdiocese, a bishop
in fact, though not in bishops orders, he was still the most affable of
men. His regard for his fellow priests was deep and sincere. Anyone,
even a delinquent, might approach him with confidence that he would
be heard. Yet, in upholding discipline he was firm and uncompromising.
He knew no fear, because he always sought to be just. He thought
little of his own comfort, but he was ever solicitous for the welfare of
his priests. Heat, or cold, or tiresome travel, the rough hospitality of
a backwoods homestead, the improvised altar in some railway shanty,
had no terrors for him. He not only performed all the duties of a
priest, hearing confessions, visiting the sick and instructing the ignorant,
but he visited all portions of the archdiocese, acting as pastor of
scattered congregations, which had no pastor of their own. He was
always ready to help out his priests when they needed a short vacation,
either sending them an available helper, or coming himself to attend the
parish. He would tramp miles through the snow and arrive at his
post with frost-bitten feet and proceed at once to his priestly duties.
As for money, he never knew its value, except as a means to help his
priests to continue their ministrations in forlorn situations, and to
enable struggling parishes to keep up their schools. He was always
intent upon looking up the scattered Catholics everywhere, in order
to gather them into congregations. He was no great stickler for style
in architecture, yet he loved the beauty of* the house of God, whether in
the grand city church, or in the humble log chapel among the hills.
Practical utility was his main concern. He made Archbishop Hughes'
fine saying his own: "the school first, and then the Church." Many a
poor country church received its parochial school through Father
Muehlsiepen's influence with the Ursuline Nuns, and the Sisters of the
Precious Blood. His prudence in dealing with factious people was
remarkable, and his manner of settling disputes was unique. He
would welcome such delegations very kindly, and when they were ready
to start, he would light a cigar and take a few puffs. Then he would call
on the leader to state his grievance : which done, he would ask the
second and then the third to say what they had to say : After all had been
said ; and he had formed his judgment, he would rise, and address a few
remarks to them on the condition of the weather, or the crops, or their
health and then dismiss them with the kindly remark: "I don't wish
to detain you any longer. Good by. ' '
Father Muehlsiepen, communicative as he was, could keep a secret
as securely as anyone. The few puffs at his cigar were only the
outward mark of his watchfulness. The scriptural prudence of the
serpent, conjoined with the guilelessness of the dove ever stood guard
over his life. One time, to give a sample of many cases, a young priest
Father By an and Father Muehlsiepen Contrasted 22
__•)
sought to extract an answer on some burning question of the day, from
Father Muehlsiepen. Instead of giving him a cold rebuff, he rose
deliberately and closed the door of the room, and returning launched
out upon a long discourse on the persecutions the Church sustained
in its early days, at the end of which the original question remained
unanswered and, of course, was not repeated.
Thus meek and humble, kind and helpful and self-sacrificing was
the Apostle of the Germans in Missouri; throughout the thirty -five
years of his spiritual rule, always directing, guiding, ruling, not by
his power, nor by his authority, but by his heart, by his love. And his
priests loved him, and trusted him, and confided to him their troubles
and cares, and mishaps and successes, and learnt from his counsel
and example, how to bear all in patience and in hope.
It was in the Fall of 1869 the Archbishop Kenrick left St. Louis
to attend the Vatican Council.
Far away beyond the sea, in the Eternal City, events were shaping
themselves which seemed to forbode a great change. Storm clouds
arose, gusty winds raised clouds of dust, "the noise was deafening:
but all of a sudden came a great calm, and as in the days of old, the
Spirit of God was not in the cloud, nor in the wind, but in the fiery
tongues that descended upon Peter and the other apostles. 'Roma
locuta, causa Anita,' said the Christian world, and the future opened
full of the brightest prospects."
In the city of St. Louis the Archbishop had left two representatives
of his authority, the one, Vicar-General Ryan, representing by prefer-
ence the outward tendencies of the Church ; and the other, Vicar-General
Muehlsiepen, seeking to promote its inward life and progress: Both
tendencies were good and wholesome : but the working of the Spirit
of God in the hearts of Catholic men and women formed the basis from
which the conquest of the world must proceed, if its progress is to
be something more than a tinkling cymbal and sounding brass.
Whilst then the wonderful eloquence of Father Patrick J. Ryan
has done very much to make the Church esteemed and honored by our
non-catholic brethren, the humble, quiet, unselfish, and persevering
work of the Vicar-General of the German Catholics of the archdiocese,
Father Henry Muehlsiepen, has done far more towards consolidating,
strengthening, and perpetuating the Church in Missouri. No doubt,
both were remarkable men, and both had the same end in view, the
glory of God and the salvation of men. Yet to many a priest and
layman of that day Father Muehlsiepen appeared as the more apostolic
man of the two.
Vol. ir-g
Chapter 31
EARLY CHURCHES IN ST. LOUIS AND JEFFERSON COUNTIES
The name Meramec is of Indian derivation and was known from
time immemorial as the designation of the beautiful stream that rises
;n the northern part of the Ozark Mountains and, after a long and
meandering course through the counties of Dent, Crawford, Washington,
Franklin, St. Louis and Jefferson, joins the mighty Mississippi about
twenty miles below the metropolis of Missouri. Father Gravier, S. J.
long before the foundation of St. Louis, learnt the name from the lips
of his Indian converts, but only as the name of a river. At the time
of the Second Synod of St. Louis, 1849, and some time previous, it
was also applied to the sparsely inhabited countryside, on both banks
of the Meramec River, in the counties of Jefferson, St. Louis and possibly
Franklin. In our early church records the name is used in this sensi\
when priests are reported as attending Meramec. When the popula-
tion increased more rapidly it crystallized around two points on the
lower Meramec, having a distinctive German cast, Mattese Creek with
its church of the Assumption, in St. Louis County, on the north side
of the river, and Maxville, with the Church of the Immaculate Con-
ception, in Jefferson County, to the south. Farther west, in
Franklin County, where the Irish immigrants predominated, there
lay Armagh, now Catawissa, and Downpatrick, now Pacific. St.
Patrick's church of Armagh stood south of the Meramec, and St.
Bridget's of Downpatrick, to the north. Both were log structures built
by Father Peter Richard Donnelly. In St. Louis County, some twenty-
two miles from the Cathedral, stood the Church of St. Peter of Gravois,
now Kirk wood, and northeast of Gravois the town of Manchester, with-
out a church and with but a few scattered Catholics. In 1837 Father
Van Quickenborne, found in all Meramec only fourteen Catholics : in
Manchester ten "among a great crowd of non-Catholics, many of them
well disposed toward the Faith,"1 and in the hills of Armagh and
Downpatrick not one.
At this early date the country along the Meramec, was one vast
wilderness. The only roads were the narrow dark openings blazed
through the forest. The rivers and streams had to be forded, or
crossed in canoes hollowed from the trunks of trees. Here and there.
at considerable intervals, crouched rudely constructed log houses in
little open fields, the humble homes of the pioneers. But the tide of
immigration had touched this lonely region during the early fifties.
i Van Quickenborne 's Report in Archives of St. Louis Archdiocese.
(226)
Early Churches in St, Louis and Jefferson & 221
mans, Irishmen, and men from the Eastern and Southern states
and even from England, as the names of some of the towns would in-
dicate, were now in peaceful possession.
The firsl place here mentioned as a center of Catholic life, Grj
received its little stone church, through the exertions of Father CI
Van Quickeborne, S.J. as early as 1833, twenty years before the or-
ganization of tlif town of Kirkwood. The Jesuit Father II. G. Aelen
in 1839 submitted to Bishop Rosati's Synod in 1839, what he called a
"Succinct History of the Church of St. Peter in Gravois Settlement :"
"In 1833 (ni fallor) 80 acres, destined for Church property, were
purchased from the Government of the Q. S. for $1.25 an acre; and
the title was transferred to the Right Rev. Bp. Rosati. Jos Sappington
and Owen Collins were chosen trustees. By means of the mutual contri-
butions of the congregation, together with those of several offers made
by Protestants, a new stone church was erected, and the corner stone
laid by the Rev. P. I. Yerhaegen, S.J. in August 1833. (ni fallor
The congregation was successively attended by the Rev. M.-s^-v Saulnier,
Condamine, Lefevere, Borgna, Jamison — this latter gentlemen on his
return from the Congregation to St. Louis, had one of his legs broken.
Of the spiritual fruit, produced by them, nothing is known to me. but
two conversions: the one of Elizabeth Wells, consort of Jos. Sappington,
baptized s.c.) by the ]l(>\(}. M. Borgna in 1835. the 27th of her age:
the other of Ethelinda Maria Palmerly, consort of M. Newton, baptized
by the Rev. Mr. Jamison in 1837, the .list of her age.
"During the year 1838 the congregation was attended by the Rev.
Mr. II. (J. Aelen. S.J. On the 3rd Sunday after Easter. 15 persons
from 14 to 22 years of age, made their first Communion: it being the
h'rst time that this was done publicly in this church. On the 5th Sun-
day after Pentecost the Right Rev. Bp. Rosati made his first visit to
the congregation to administer the Sacrament of Confirmation to 21
persons: two of whom were converts: the ages of the confirmed rai
from between 14 and 52.
"Shortly after, was baptized Mr. Renicke. in his 25th year of age,
by the attending clergyman. In August of the same year the record-
books were purchased and brought in order, as far as circumstances
did allow."2
In 1839 the Reverend Peter Richard Donnelly was appointed to
take charge of St. Peter's Church at Gravois. For three years since
his ordination. November 20th, 1836, he had led the hard life of a mis-
sionary in the wilds of Arkansas. Pine Bluff was Ins hist station there.
But his new place was not much better. Not fully recovered from the
effects of the hardships endured in the south. Father Donnelly resigned
- Archives of the St. Louis Archdio
228 History of the Archdiocese of St. Louis
his charge and accepted the position of chaplain at the Hospital of the
Sisters of Charity. In 1842 he was commissioned to organize the
Irish and French Catholics along the Meramec. He did this with cred-
itable success. Though a rather taciturn man, he won the respect and
love of his Irish parishioners. He was one of their own, he could hear
their confessions in their native Irish tongue. Canon O'Hanlon speaks
at length of "the Irish settlements on the River Meramec founded by
Father P. R. Donnelly. These were Armagh in Franklin County,
where he dedicated a log church of St. Patrick, and Downpatrick in
Jefferson County where a log church was dedicated to St. Bridget
and another to St. Columbkille. "3
But Father Donnelly Was not to remain at Armagh. In 1845
he was sent, for the second time, to the settlement of St. Peter's at
Gravois. Four years more did he carry the burden with health im-
paired but spirit unbroken. Then in 1849, he returned to the Hospital
as Chaplain, and remained there until 1864, when Archbishop Kenrick
received him into his household, first at the Cathedral, then at St.
John's. "He was" as Mgsr. Brennan relates, "very active and quick
always; but very reticent, speaking little to anyone but the Archbishop.
Hence he was called "the Archbishop's priest."4 Father Peter Richard
Donnelly died on Friday, June 30th, 1870, at the Sisters Hospital in
Chicago, but was brought back to St. Louis for burial in Calvary
Cemetery.
After Father Donnelly's departure from Gravois the settlement
was visited for spiritual ministration by the neighboring priests, Fathers
Joseph C. Fischer, and John Hennessey. In 1854 the place had attained
so great importance, mainly on account of the building of the Pacific
Railroad through Franklin County, that it was incorporated under,
the new name Kirkwood, (i. e.) Church Forest, which probably was
intended to immortalize the little stone church of Father Van Quick-
enborne in the woods of Gravois. Father Eugene O'Hea in 1854 be-
came its pastor for a year, and was relieved by Father James Meller,
who was promoted to Jefferson City in 1863, the very year that the
parochial school of Kirkwood was inaugurated. His successor was the
Rev. Henry Van der Sanden. Born in Utrecht, Holland, in 1831, he
came to America to make his theological studies at Carondelet and
was ordained on June 3rd, 1860. In 1865 the site of the present
church was purchased, and on May 26th, 1867, the corner stone of the
new St. Peter's was laid by Vicar-General Melcher. The structure was
not completed when it was occupied for divine service, on July 19th,
1868, but was blessed by Bishop Ryan on July 4th, 1875. On January
28th, of the previous year, Father Van der Sanden had been named
.■'.
Life and Scenery in Missouri, ' ' p. 147.
4 Father Donnelly Avas born in Roscommon, Connaught, and spoke Irish.
Early Churches in 81. Louis and Jefferson Counties 229
Chancellor of the Archdiocese, a position he was to hold until death
called him away, on the eve of his Golden Jubilee, Wednesday, April
13th, 1910."' Father Van der Sanden was a student of history, es-
pecially of the Church in the Mississippi Valley. His research work in
Rome and in American archives brought signal results. His jealous
watchfulness over the literary treasures of Bishop Rosati which his Chan-
cellor, Father Saulnier had transmitted to his care, merit the gratitude
of all historians, and especially our own. Searching out, copying, and
cataloging historical data was his delight: but he was no writer, and
so his long-promised History of the Diocese of St. Louis remained a
haunting dream. His burly figure with his red flowing beard and his
loud reverberating cough, are unforgettable. His knowledge of languages
was wonderful and helped him in his mission at the Hospital of the
Alexian Brothers. He spoke French, German, English, Flemish and
their various dialects. As one of the Brothers said, "He was a man
of gruff manner, but kindly and devoted nevertheless."
After Father Van der Sanden came Rev. Thomas Bonacum, the
future Bishop of Lincoln, Nebraska ; he was followed by Father James
J. Daugherty, and in 1879 by Father Gerard D. Power, who was to become
pastor of the Church of The Immaculate Conception in St. Louis in
1887. His successor at Kirkwood was Father Bernard Stemker. The
present pastor is the venerable Father Eugene Coyle, who held
the pastorate of the Old Cathedral since 1886, but was transferred
at his own request, to the parish of Kirkwood in 1910.
The next in the order of time, to Kirkwood, were the twin-churches
founded by Father Donnelly: St. Patrick's at Armagh and St.
Bridget's at Downpatrick. About four miles south of the present
town of Pacific, on the right bank of the Meramec river, in Franklin
County, the first St. Patrick's Church was elected under the direction
of Father Donnelly in 1842. The site chosen was an elevated spot
of level ground, overlooking the river at what is called "Priests Ford."
The walls were of hewn logs, the roof of clap boards. In the follow-
ing year the Church of St. Bridget's was erected by Father Donnelly,
a few miles north of the present site of St. Bridget's Church in Pacific,
near what is now known as Ridenauers Grove. Many of the Irish
Catholics, who had helped at the construction of the Pacific Railroad,
invested their savings in landed property around these two churches
of Father Donnelly. The Church of St. Columbkille was built by
Father Donnelly on a beautiful knoll about one mile west of where the
village of Byrnesville is now situated.
During Father Donnelly's stay at the Hospital there was no resi-
dent priest at Armagh, but regular services were held for the Con-
5 Chancery Records.
230 History of the Archdiocese of St. Louis
gregation by Fathers John O'Hanlon, John 0 'Regan, James Stehle,
Patrick Ward, James Fox, Edward Hamill and Patrick Flemming.
There was no parochial residence; the visiting priests were lodged in
the home of one or the other parishioner.
In 1852 the Catholic flock of Armagh received a new shepherd
in the person of the saintly Father Philip Grace, who spent his entire
priestly life from April 10th, 1852 the day of his ordination to October
29th, 1859, the day of his death; in the service of the people of Armagh
and Downpatrick.6
One of the zealous young pastor's immediate cares was to secure
a tract of land nearer to the center of the parish, and to erect on it
a larger and finer church, than the old St. Patrick's. Twenty acres
of land situated three miles south of the original location were donated
by Patrick McBrearty.
Father Grace now asked for subscriptions towards a building
fund, and started on a collecting tour along the Pacific Railroad from
St. Louis to the other end of the state. All went well and the corner
stone was laid in 1857. The building was to be constructed of cut
stone; hence the work progressed rather slowly, and when the walls
had reached the height of ten feet above ground, Father Grace sickened
and died at the early age of thirty-five years.
It was on a sick-call to Armagh during the collecting trip of Father
Grace, that the faithful pastor of Richwoods, .Washington County,
Father McCaffrey was killed by being thrown from his horse into the
Meramec River. Father Grace was followed at Armagh by Father
Francis P. Gallagher, 1863 to 1864, and soon after by Father Michael
Flannery, in 1864.
In the following year, 1865, came the priest whose name is an un-
dying memory to the people of Armagh, Father Edward Berry. He
arrived from Carlow, Ireland, in priest's orders, on August 18th, 1856,
and was assigned to Indian Creek as Rector, and in 1859 to St.
Bridget's in St. Louis as assistant, to Father Lillis, and in 1865 re-
ceived the appointment to St. Pactrick's of Armagh. In addition to this
he was given charge of St. Bridget's at Downpatrick and of St. Columb-
kill's on Big River, Jefferson County, the three parishes forming a
circle twenty miles in diameter.
Five years had elapsed since the death of Father Grace. No
progress had been made on the new St. Patrick's Church. The build-
ing of the new St. Bridget's Church had likewise been retarded. Since
the corner stone was laid in 1857, the brick and other building material
had been brought to the grounds, but nothing more was done until
1867. The humble log chapel of St. Columbkille could no longer ac-
6 Chancery Records, and a M.S. Sketch of the Eev. Father Berry by one of
his parishioners.
Early Churches in 8t. Louis and Jefferson Couni 231
commodate the Congregation. The building of three churches at one
time must be undertaken by Father Berry, h was a vast under-
taking, seemingly impossible of solution: yet it was also a great op-
portunity for doing something extraordinary for God and His Church.
Father Berry, like the brave and good man that he was, felt glad at
the opportunity, and sel to work resolutely to raise the means for his
three projects.
Being a man of sound principles in business matters, he enjoyed
the confidence of his people and of the business and professional men
he had to deal with. Money came in from all sides, if not abundantly.
still in sufficient amounts at each time of need. Within a short period
St. Patrick's was completed, as Father Grace had planned it; the sub-
stantial brick building dedicated to St. Bridget was erected, and a
fine brick structure replaced the log chapel of St. Columbkille in the
Big River Parish.7
The one great trial in Father Berry's life was the destruction of
his church and parochial residence by fire on the night of Good Friday
1885. The sun of Easter Saturday shone on a mass of smouldering
ruins. The work of half a lifetime had passed away in flame and
smoke. But the sympathy of his parishioners and friends infused new
courage into the good Father's heart. St. Bridget's as well as St.
ColumbkilTs parishes gave substantial aid towards rebuilding St. Pat-
rick's, and in less than a year the new church and pastoral residence
were completed, and on Easter Sunday 1886 holy Mass was celebrated
in the new temple of God: The dedication was performed by Vicar-
General Phillip Brady. When age and its infirmities began to press
heavily upon Father Berry, and lie was told by friends to exchange
his position for a chaplaincy in the city, the good shepherd of the Armagh
hills said: "If the Archbishop will but leave me here, I will be well
satisfied.'' And Archbishop Kain said to Father Berry's solicitous
friends: "To take him away from those people whom he loves would
break the old man's heart." Father Edward Berry remained at
his post of duty until death gently called him away, in the early
morning of Wednesday, July 28th, 1901.8
The twin-settlements of Mattese Creek and Maxville known of
old as Meramec, date back to 1874, when John Hildebrand took up his
abode near the salt-springs of the Saline Creek, half way between the
present towns of Maxville and Fenton. In 1780 the settlers on the
southern bank of the Meramee were driven away by the Indians of
the neighborhood. Living conditions at this outposl of eivilization
were rather primitive. Wheal bread was almost unknown: The women
manufactured the clothes of the family from skins of wild animals
i Sketch of Father Edward Bcrrv, M.S.
s Sketch of Father Edward Berrv, M. s.
232 History of the Archdiocese of St. Louis
or from flax and cotton. The usual currency consisted of shaved deer-
skins, at the ratio of three pounds of peltry to one dollar. This con-
tinued all through the first quarter of the nineteenth century.
Catholic life received its first impulse in 1839, when Father Joseph
Fischer came to the wilds of the Meramec to gather the Catholic settlers
around him for divine service. The settlers were, for the most part,
immigrants from Alsace, Bavaria, Baden, and the Rhineland. In 1839,
April 1st., Father Fischer bought, in his own name, 160 acres of land,
and induced the parishioners in 1842 to build a log church. On July
6th, 1844, Father Fischer transferred the title to this land to Archbishop
Kenrick for the use of "the parish of the Immaculate Conception at
the Meramec." The town of Maxville grew up around the church,
and the parish received large accessions from southern Germany. A
ferry conveyed the people across the river near the town: the main
road led southward to Ste. Genevieve and northward to St. Louis.
Mattis Creek, the other half of the Meramec region in St. Louis County,
had a similar origin: Father Saulnier made a few occasional visits to
the place in 1839 : but bought seven acres of land, on which a log
church was built and dedicated to Our Lady of the Assumption. The
congregation consisted of seven families. Father Fischer attended to
the spiritual needs of the people for two years, from his home at St.
Mary's Church in the city. In February 1844 Rev. Joseph Melcher
became resident pastor. He built a log parsonage, which, in course
of time, served as a school, teachers' residence, stable, and finally was
burned. Father Melcher was succeeded in 1846 by Father Zeller,
a priest of some medical knowledge and skill, who in turn was followed
by Rev. Simon Sigrist; He attended Mattis Creek until 1849, when
he was called to St. Louis to found the parish of S. S. Peter and Paul.9
The next two pastors of Mattis Creek Settlement, the Rev. Joseph
Blaarer and the Rev. Remighis Gebhard, did not last long under the
hard and unpleasant conditions obtaining at the Meramec. Father
Blaarer was a native of St. Gall, Switzerland, a man of diminutive
size and sensitive soul, who soon tired of the rude manners of the
pioneer farmers on the Meramec and returned to his native land.
Father Remigius Bebhard, a Bavarian, from the diocese of Augsburg,
born July 1st, 1823. Laboring with truly apostolic zeal in both parts
of Meramec, he raised high hopes for a noble career, but in the midst
of his priestly service, he was snatched away by the cholera, June 27th,
1852, in his twenty-ninth year.10
The brick church at Mattese was built in 1848, the parsonage in
1871 and the teachers' dwelling in 1874. A parochial school seems to
9 Chancery Records, and "Immaculate Conception Church, Maxville, Mo.
Souvenir, 1917, pp. 8 and 9.
io Cf. Holweck, "Drei Baiern," in l ' Pastoral-Blatt, " vol. 51, No. 12.
Early Churches in St. Louis and Jefferson Counties 233
have been maintained by the Congregation from the very start, but
the Franciscan Sisters took charge of it soon after 1872.
The succession of priests attending to Mattese Creek after Father
Gebhard, was : Fathers John Reiss ; Matthias Lentner, a native of Tyrol,
who remained but a few months; James Meller, of the Archdiocese
of Cologne, who attended the Meramec Catholics from Kirkwood, where
lie was pastor from 1855 to 1860. All these gentlemen had charge of
Maxville also, where there was a church, but no shelter for the priest,
save the old tumble-down log church of 1842. But there was a Cath-
olic School.
Father Henry Brockhagen was the first resident priest at the
Church of the Immaculate Conception at Maxville^11 His appointment
bears date of April 7th, 1859. Father Henry Brockhagen was born
at Garbeck, Westphalia, on August 6th, 1833. Coming to America in
1857 he was ordained on St. Joseph's Day, 1859, and two months later
appointed to the parish of Maxville. Here he found the fine stone church
built by Father Gebharcl in 1851. But the structure was unfinished.
The walls and ceiling were unplastered ; there were no pews, no pulpit,
no baptismal font. The altar and communion rail, a gift from St.
Louis, had just been installed. The church bell hung from a limb of
an ancient oak in front of the Church. The old log church had to
serve as parochial residence. There were twenty-five people at the
first Sunday service. The number of pupils in the school was fifteen.
Father Brockenhagen built a school house in 1860, before that period
one room of the pastoral residence served for the purpose. In 1871 he
erected the stone school house which is still in use. In 1872, during
the so-called Kultur-Kampf in Germany, Father Brockhagen visited
his native land, and brought along with him some Franciscan Sisters.
This event led to the establishment of the Community of the Franciscan
Sisters in St. Louis. From September 1875 to April 1877 a colony of
these Sisters taught school for Father Brockhagen in Maxville.12
Whilst the young enthusiast was at all times intent upon improving
the spiritual and temporal condition of his parish of the Immaculate
Conception at Maxville, he never lost sight of his early resolution to
make the whole County of Jefferson Catholic. After the departure of
Father Meller for Jefferson City, in 1859, the Church of the Assumption
of Our Blessed Lady in Mattese Creek was added to his cares. That
implied the responsibility for all the county of Jefferson. As Father
Schlefers tells us in his well written "Souvenir," Father Brockhagen
was untiring in his efforts : " In the beginning we see him go to the
church of Mattese Creek every other Sunday, then soon thereafter,
every Sunday and also on a weekday. In the same year 1859, the Bo-
ii Immaculate Conception Parish, Maxville, pp. 15-17.
12 Ibidem, pp. 18-20.
234 History of the Archdiocese of St. Louis
hemians of Rock Creek begged him to help them to establish a church
and procure for them a pastor. He advised them to build a log church
and occasionally gave them service, till the parish was established. In
1861, May 6th, he blessed the new log church. Around Cedar Hill.
near the present Byrnesville, was a settlement of Catholics of Irish
descent. Mr. Patrick Byrnes asked Father Brockhagen if he would not
give these settlers the consolations of holy religion. This appeal
was, of course, not made in vain; and so we see the zealous pastor
every first Monday in the month on his way to Cedar Hill, 23 miles
distant. He also served the people in Crystal City occasionally. Near
the present Horine lived in those olden days three Catholic slaveholders
with many Catholic slaves. Father Brockhagen often said Mass in
their houses, administered the holy Sacraments and instructed their
children, the colored as well as the white. He often said' Mass at
Capt. Horine 's farm."13
One wonders how one priest could, in those days of almost im-
passable roads attend to the spiritual needs of the Catholics of half
Jefferson County and of the southern part of St. Louis County. Father
Brockhagen performed this work for about six years. He had two
faithful assistants — his two ponies. An old settler informs us enthusias-
tically : ' ' These ponies were like the Ford cars of the present day, no
road too muddy, no hill to steep for them, and always running at high
speed."
A census taken up by Father Brockhagen in the year 1874 shows
that the parish at Maxville numbered 109 families with 585 souls."
Father Brockhagen 's successors at Maxville were: Father John
Wiegers, 1876-1882: Father James Meller, for the second time, 1882-
1883 ; Father William J. Angemendt 1883-1886 ; Father John Schramm,
1888-1892. It was the latter 's successor, Father Frederick Schulte, that
built the new brick church at Maxville in 1895, the dedication of which
was conducted by Vicar-General Muehlsiepen on October 13th, of the
same year. Under his administration the Ursuline Nuns were engaged as
teachers. His successor Father Christian Hubert Schlefers, after a
successful administration of the parish for more than fifteen years
died, June 22, 1924.
St. Mary's Church at Bridgeton was built in 1852 by the Jesuit
Father John Gleizal, at that time residing at the Novitiate in Florissant.
As early as 1851, he visited the place and said mass at the home of
Dr. Moore. The first resident priest was Father Dennis Kennedy. The
first rectory was built in 1878 by another Jesuit Father B. Masselis.
There is a long succession of priests represented in the Records of the
is Immaculate Conception Parish, p. 17.
Early Chun-Ins in St. Louis and Jefferson Counties 235
Parish, since 1852, as only a few of them held their residence there
or stayed longer than two years.14 Father Joseph Schroeder was resident
pastor from 1878 to 1885. Father Peter Wigger added the sacristy to
the Church, which though small and old, has real architectural distinc-
tion. Father Joseph Wentker built the school house and the pastoral
residence. The presenl pastor is Father George Koob. Bridgeton is
one of our oldest towns, being laid out as such by Robert Owens
under the name of Village Robert, or Marais des Liards. In the census
taken by De Lassus in 1799 the number of inhabitants is given as 376.
The common-field of the town was situated in the Marais des Liards.
( Marsh of Poplars.)
St. Joseph's Parish of Clayton St. Louis County is the
direct successor of St. Martin's Church on the Bonhomme Road.
The corner stone of this, and fifth church built in St. Louis County
outside the city limits, was laid on September 4th, 1842, and the com-
pleted church was solemnly dedicated by Rev. George A. Carrell, pres-
ident of St. Louis University and future Bishop of Covington Ky
on April 21st, 1844.15
The building was of brick, measured thirty-seven feet square, and
was situated on a tract of land of four acres, granted for the purpose
by the Congregation. The names of the early priests attending St.
Martin's Parish are Fathers P. R. Donnelly, James Murphy, James
Higgins, Dennis Kennedy, Patrick Brady, Thomas Cleary, Lawrence
Smith and James B. Jackson. When the city of St, Louis extended its
territory to the present limits and cast off the incumbrance of St. Louis
County, the people of the county looked around for a new county seat.
The offer of Ralph Clayton to donate a tract of one hundred acres
for the purpose, was accepted: and the erection of the County build-
ings was begun. The County officers donated to Father Jackson of
St. Martin's a lot in the new town for church purposes. Father Watson
built upon it a frame church and parsonage. The church he dedicated
to St. Joseph, St. Martin's Church on the Bonhomme Road was now
forsaken. Father Michael Busch wrecked the old building and used
the brick and lumber for a new parochial residence in Clayton: The
present pastor of Clayton, Father Victor Stepka, built the new stone
church of St. Joseph in Clayton, and tore down the old parsonage of
St. Martin's, in order to give the parish cemetery a better appearance.
And now nothing remains of St. Martin's on the Bonhomme road but
the wall around the cemetery.
14 Chancery Records.
is "Catholic Cabinet," vol. II, Xo. 1.
236 History of the Archdiocese of St. Louis
The settlement of Manchester as a town dates back to the early
part of the Nineteenth Century, but did not receive its present high
sounding name until about 1825. A Catholic Church dedicated to St.
Malachy was erected in 1839. For a number of years it was visited
by priests from St. Louis Cathedral and St. Peter's Church at Gravois.
In 1869 Rev. H. V. Kalmer was appointed Parish Priest.
A parochial school has been maintained by the parish of Man-
chester since 1851 ; in the same year the present church building was
erected.
St. Anne's church at Normandy dates back to the year 1855
when Mrs. Anne Hunt donated to the Jesuits ten arpens of land on which
to build a church. The small temporary chapel was replaced in 1857
by a large and tasteful stone structure. In 1872 this house of worship
was enlarged and renovated, and in 1875 a steeple added to it. In 1868
the brick parsonage was erected. The parochial school has been in op-
eration since 1857. The parish is now in charge of the Passionist
Fathers. The school is conducted by the Sisters of Loretto.16
Two more church foundations of the Jesuits in St. Louis County
must be noticed here : the German Church of The Sacred Heart in
Florissant and the Church of the Holy Rosary near the Noviatiate.
It was during good Father Van Assche's administration of the
parish of St. Ferdinand, that the number of German Catholic immi-
grants increased to such an extent that a separate church-organization
for their use became a necessity. Father Francis Horstmann was sta-
tioned at Florissant as Father Van Assche's assistant. Later on Father
Ignatius Panken had the spiritual care of the Germans. In 1866 their
number had increased to thirty -five families. Archbishop Kenrick
as well as the Superior of the Jesuits now sanctioned the building of a
church for them. On June 3rd, 1866 the corner stone of the new
edifice was laid by the Archbishop. The title of the Sacred Heart,
under which the old Church of St. Ferdinand had been blessed in
1821, was bestowed on the new Church. It is situated on high ground
in the center of the town, on property that had, at one time, been
chosen as the site of the Convent of the Sacred Heart. Early in 1867
Father Panken was succeeded as pastor by Father Ignatius Peuckert
who carried on the building of the church. On Rosary Sunday of the
same year Father De Smet blessed it with great solemnity. A parochial
school was opened September 15th, 1866, with two Sisters of the
Precious Blood and a lay teacher in charge. The school building prov-
ing too small for the needs of the congregation, a new school of im-
posing proportions was erected in 1889. The present beautiful Church
16 Scharf, p. 1914.
Early Churches in St. Louis and Jefferson Counties 'I'M
of the Sacred Heart was dedicated to divine service on November 23rd,
1893 by Archbishop Kain.17 The erection of the Sisters' House com-
pleted the fine group of buildings, which, as Father Garraghan says,
1 'the German Catholics of Florissant have raised to minister to their
spiritual needs."
The succursal Church of the Holy Rosary, for the use of the Creole
and Negro Catholics living in the vicinity of the Novitiate, was erected
in 1871, though the exertions of Father Charles Coppens. Holy Rosary
Church is a chapel of ease, without parochial rights, or obligations;
the sixty families who attend its Sunday services belong to St. Ferd-
inand's Parish or to the Sacred Heart.
11 M. S. Notes.
Chapter 32
PROGRESS OF THE CHUECH IN SOUTHEAST MISSOURI
The earliest Catholic house of worship in what is now Scott County.
was the log chapel built in 1839 by the LazarisC John Brands in
Tywappity Bottom and dedicated to St. Francis de Sales. The second
was the church of St. Mary in Benton. As early as 1840 the place
was visited by the Lazarists of Cape Girardeau. The deed to the church
property was recorded on February 13th, 1843, as Father John Brands.
C. M. reports: From 1843 to 1846. the church remained in charge of
the Lazarists, but in 1847 Father Cajetan Zapotti, one of Yicar-General
Meleher's recruits, was appointed pastor of the Congregation.1
Before the end of the year Rev. James Stehle takes his place as
resident pastor, but is transferred in 1851 to the newly founded parish
of St. Lawrence at New Hamburg, only three miles distant from
Benton. A Franciscan Monk, Leo Osredkar, was now placed in charge
of Benton and Tywappity Bottom. In 1854 the church was dedicated
under the patronage of St. Mary. In this vast field Father Osredkar
labored for seven years, departing in early June 1859. His report
of 1852 has the following item: "Rosenbach, prope Benton 500 souls."
From 1860 to September 1861. the parish is attended by Rev. John M,
Boetzkes and from that date on. until the end of 1863 by Rev. George
Tuerk. the one-time rector of Herman. The church of St. Mary at
Benton was destroyed during the Civil War. and its scattered people
were attended from New Hamburg. When the county seat was trans-
ferred from Benton to Commerce, the congregation was greatly reduce<
in numbers so that no priest was assigned to it until 1904 when Father
Bernard H. Schlatthoelter became its second founder. The new Church
was dedicated under the invocation of St. Dionysius. After three
years' service in the newly constituted parish, Father Schlatthoelter
was succeeded by Rev. Th. G. Dette. March 20th, 1907.
The parish of St. Lawrence the Martyr, at Xew Hamburg. Scott
County, was organized in 1848. when three acres of land were deeded
to Bishop Kenrick for the use of the Catholics in that vicinity. In 1851
Father James Stehle removed to Xew Hamburg, but in the following
year left the parish to become pastor of S. S. Mary and Joseph Church
at Carondelet. The care for the little congregation now devolved upon
i All the data, excepting those that refer to the churches of St. Mary at
Cape Girardeau and St. John Baptist at Leopold, Bollinger County, were derived
from the Records of the Chancery of St. Louis. Hence no special references are
given.
(238)
Progress of the Church in Southeast Missouri 239
Father Leo of Benton, and his successors, Boetzkes and Tuerk. The
massive stone church of St. Lawrence suffered greatly from the ravages
of the war. In 1862 it was burnt by the soldiers, only the four walls
remained standing, to form the substantial part for the present church.
It was in 1867 that Father John Anthony Stroombergen, restored the
church and blessed it by order of the Archbishop. Father Stroom-
bergen administered the parish from 1866 to 1868.
His successor, Father Martin Scheerer was a man of might, phys-
ically and a powerful preacher of the rough popular kind, but in
no wise a man of books.
He ruled his parish with an iron hand for well nigh thirty years,
and died on February 16th, 1898, respected and, in a manner loved,
by all. His successor was the Rev. Clement J. Moenig.
The first, and until recent times, the only parish in the neighboring
County of Bollinger was that of St. John the Apostle, in Leopold.
The place was originally known as Dallas, then as Vine Mount, and
finally as Leopold, a name modified by the Post Office authorities, from
the proposed Leopolis. The origin of this parish was rather peculiar.
A number of Dutch and German immigrants had found a temporary
home in Cincinnati, Ohio, and there formed a parish under the name
of St. Willibrord. Their pastor was the Rev. John Van Luytelaar.
These good people decided to remove to Missouri in a body, and
found a colony. They bought government land at a bit, (12% cents)
an acre; each family was to receive 160 acres, the division was to be
made by lot. Father Van Luytelaar was accompanied by his brother, the
Rev. Thomas Van Luytelaar, who however, withdrew within a year.
The pastor drew the lot for the quarter section, on which the parish
buildings now stand. After each family had received its proper share
of land, the question arose, where shall the church be built ? The
answer came : Where the pastor has his farm, there the church must
be. On August loth 1856, after mass, work Avas begun on a church and
parochial residence. The logs were prepared and placed in position
by the people. The church was named for St. John the Apostle. A
town called Vine Mount was laid out. It was but one long wide street.
Town lots had 100 feet front, and were sold at $1.00 per front foot.
All payments were made either in labor or in land. All parishioners
were farmers. Most of the land was poor, gravelly soil; the better
land along the creeks being already in the hands of American settlers.
Vet by industry, thrift and prudence, these Catholic Hollanders over-
came adverse conditions, and built up a substantial community and
a flourishing parish.2
2 The authorities for this account of the foundation of Vine Mount, now
Leopold, are its former pastors, Father John Van Luytelaar, the founder, and Father
Francis Bettels, who had gained his information from the ancients of the Parish.
240 History of the Archdiocese of St. Louis
In 1856 Father Van Luytelaar went to Holland to collect funds
for a new church, returning to Dallas in May 1857. On May 7th,
1858, he transferred to the Archbishop 120 acres of land for the use
of the Church. The war of the rebellion made sad havoc in the parish.
Father Van Luytelaar withdrew in 1861, to St. John's in Franklin
County. For the next two years the place was occasionally visited
by Lazarist Fathers from Cape Girardeau, and by Father Van der
Sanden from Kirkwood.
On November 10th, 1866 the Rev. John Bertens came to Vine
Mount as rector, and remained until March 1878, when he was promoted
to the parish of Dutzow, in Warren County. Under his administration
a new house and church were built as every vestige of the former
buildings had disappeared. On Father Berten's departure in 1878, the
Rev. Francis Bettels, a native of Hildesheim diocese, took up the good
work of making Vine Mount one of the leading country parishes of
the state. Father Bettels came to St. Louis in his youth and entered
the Seminary of St. Francis, Milwaukee for his theological training,
was ordained by Archbishop Ryan at St. John's Pro-Cathedral, June 4,
1876. His first appointment was St. Henry's parish at Charleston from
where after about two years of hard service he was sent to the Church
of Vine Mount in Bolinger County.
During his twenty-eight years at St. John's Church, at
what is now called Leopold, Father Bettels accomplished wonderful
results with the very scant means at his disposal. The fine stone
church in Gothic style, and the commodious residence are the lasting
monuments of his own zeal and ability, as well as of the true Catholic
spirit which his teaching and pastoral care infused into his congregation.
The corner stone of the church was laid by Vicar-General Muehlsiepen
on July 4th, 1899. On January 5th, 1906 Father Bettels was promoted
to the important charge of St. Bernard's in St. Louis, where a new
church had to be built. His successor in Leopold, the Rev. Peter
Kurtenbach, arrived June 9th, 1906.
The church of St. Benedict in Doniphan, Ripley County, derives
its title from the little log church Father John Hogan built for his
Irish colonists in the wilderness of Ripley and Oregon counties, not
very far from the Arkansas border. During the civil war and long after,
the place lay forsaken, but in 1877 a church was building, and the
small scattered congregation was attended from Iron Mountain. From
the close of 1879 to 1882 Father P. A. Trumm served the Congregation
as rector. Then came a three years vacancy, until the Benedictine
Fathers Theodore Schmitt and Pius Reiser took charge of the Cath
olics living in the almost primeval wilderness on both sides of the
railroad town of Doniphan. Xow the church, begun in 1877, was
completed in 1890, and blessed by Vicar-General Muehlsiepen on June
Progress of the Church in Southeast Missouri 241
12th of that year. After the departure of the Benedictines the church
was attended from Poplar Bluff until 1905. After the period of
dependence came a series of resident pastors, S. J. Zielinski, Stanilaus
J. Wisniewski, Peter A. Smyth and James Sheil, John A. Hurcik, and
Edward S. Filipiak. At present the parish of Doniphan has attached
to it as missions, St. Joseph's at Pulaski, St. Elizabeth's at Oxley,
and St. Michael's at Flatwood, all in Ripley County.
The parish of the Sacred Heart in Thayer, Oregon County, with
its mission of Brandville and its station in the Irish Wilderness, were
detached from the parish of Doniphan.
The Church in Perry County owes its first budding forth to the
Trappist Prior Joseph Marie Dunand. But its full vigor of the spring-
tide came with the advent of the Lazarist Community. Three distinct
Congregations surround the mother-church of St. Mary's of the Barrens,
and are administered from that renowned center of religion: St. Vin-
cent 's at Brewer, St. James ' at Crosstown and St. Joseph 's at Highland.
But there are seven other parishes within the County: St. Joseph's
at Apple Creek, now in charge of secular priests, Our Lady's Nativity
at Belgique in Bois Brule Bottom, St. Maurus at Biehle's, Our Lady
of the Rosary at Claryville, Our Lady of the Victories at Sereno,
and St. Rose of Lima at Silver Lake. These are nine happy daughters
encircling their mother, St. Mary's of the Barrens: But in the very
shadow of her home there is one more worthy scion, the German
Church of St. Boniface in the city of Perryville.
The German Catholics of Perryville in 1866 began to carry out
their long nursed desire to have a church and school of their own
nationality. The corner stone of the projected building was laid on
November 8th, 1866, and building operations continued until the end
of that year. At first the new parish was attended from the Barrens,
but in January 1869 the Rev. Henry Groll was appointed its first
rector. In 1870 the parochial school was established. In April, how-
ever, of that year Father Groll was sent to St. Nicholas Church in St.
Louis as assistant to its founder, the Rev. Nicholas Staudinger. Father
E. Blume then held the rather difficult position at Perryville for two
and one-half years, and was succeeded by Father Sosthenes Kleiser,
November 1872 to December 1875. In 1873 the Sisters of the Precious
Blood received charge of the parochial school. After an interval of
seven years, during which the Fathers Peter Bremerich and Wendelin
Stultz administered the affairs of the parish, Father Kleiser returned
to his old post of duty, December 2nd, 1882, to remain until his
death, which occurred April 15th, 1886. Under Father Conrad Muel-
ler's pastorate the church was blessed, and the Ursuline Nuns replaced
the Sisters of the Precious Blood in the management of the parochial
school. In October 1891 Father Mueller was promoted to the parish
242 History of the Archdiocese of St. Louis
of St. Thomas in Cole County, and Rev. Joseph C. Ernst was appointed
in his place at Perryville. Father Ernst remained at St. Boniface until
July 1894, when Rev. John Hennes took charge until the appointment
of Father H. A. B. Kuennen, who remained there about ten years.
The present pastor is the Rev. James Huber.
The earliest church in Cape Girardeau was St Vincent's, built
by the Lazarists under Father John Timon. The Congregation was
composed almost exclusively of native American converts to the Faith.
But the German immigration began to set in in 1834, and, in the
course of the following years, brought together a little colony of
German Catholics at what is still called Dutchtown. But the malarial
fevers prevalent in that marshy region forced these newcomers back
to the city of Cape Girardeau. Here they attended the Church of the
Vincentians. As they grew more numerous, it was but natural that
they should desire to have a church in which the Gospel would be
preached to them in their mother-tongue. One of the Lazarist pro-
fessors at St. Vincent's College, Rev. A. J. Meyer, C. M., a native of
St. Louis, born of German parents, encouraged them to carry out their
plan. At his invitation the Franciscan missionary Father Rainerius
Dickneite, gave a mission to the German Catholics of Cape Girardeau
in the parish church of St. Vincent's. New life and hope began to
spring up in the hearts of these forlorn children of the Church.
Their wish of having a German church now .became a strong resolution.
The question as to where the building should be located was settled by
the purchase of the present site.
The laying of the corner stone was performed by Vicar-General
Muehlsiepen on August 2nd, 1868. Father Meyer, who had taken such
deep and effective interest in the good work, requested the Vicar-
General to appoint a pastor for the new parish as soon as possible,
as he himself was about to leave the city. The appointee was the Rev.
Julius Heerde, who arrived in Cape Girardeau in August 1868. It
was a laborius course of duty that awaited Father Heerde in the
new parish: The Church was not completed, and the debts were ac-
cumulating : Father Herman Leygraaff and, later on. Father Gells,
relieved him temporarily of his distressful labors. In July 1870 the
Rev. William Hinssen was appointed his successor, and immediately
entered upon the task, of finishing the church and reducing the debt
sufficiently to allow further improvements.
On June 1st, 1871 Archbishop Kenrick administered the sacrament
of Confirmation in St. Mary's Church. The parochial school owes its
orgin to Father Heerde. It was conducted at first in a rented room,
then in the church itself, and finally in the parochial residence. During
Father Hinssen 's absence on a trip to Europe, Father Joseph Pope,
a quaint, kindly Tyrolese priest, acted as substitute, and succeeded in
Progress of fh< Church in Southeast Missouri 24^
paying off a part of the church debt. Father Hinssen, on his return,
pursued the even tenor of his ways until April 20th 1874, when he
was promoted to the rectorship of St. Agatha's parish in .St. Louis.
His successor at Cape Girardeau, the Rev. Joseph Henry Schmidt,
was chiefly instrumental in bringing the Franciscan Sisters to St.
Mary's parish, first as teachers of the parochial school, and eventually
for the erection and management of a Hospital. The Hospital was
built and dedicated in honor of St. Francis of Assisi proving a real
boon to Cape Girardeau and the surrounding country: so much so that
the Sisters in 1914 erected a splendid new Hospital, after the com-
pletion of which, the old building was sold to St. Mary's parish for a
High-school.
Rev. Sosthenes Kleiser became pastor of St. Mary's Church in
January 1876, but with Vicar-General Muehlsiepen's approval, turned
over the parish to Father William Sonnenschein, in exchange for the
charge of funding a parish at Kelso, Scott County. (November 1878)
But the Rev. Sonnenschein 's administration coming to an end August
27th, 1879, Father, now Monsignor, Francis Willmes, succeeded as pastor
of St. Mary's, from 1879 to 1881 and by virtue of his genial nature and
administrative ability harmonized the somewhat discrepant elements
of the congregation.
His last words spoken to the people on his departure for his new
field of labor in St. Charles were "Be sure to build a new school."
The early realization of this injunction, and of many other projects
of a spiritual or temporal nature, was the work of Father Willmes' suc-
cessor, the Rev. Everard Pruente, who presided over the destinies
of St. Mary's, Cape Girardeau for well nigh fifty years.*
The parish of St. Mary's has a mission to attend: the earliest
settlement of German Catholics in Cape Girardeau County, Dutchtown,
where a church was erected by Father Edward Kern, the pastor of
Jackson.
When the Sisters of St. Francis requested to be relieved from the
charge of conducting the parochial school, the Sisters de Notre Dame
accepted it, October 1st, 1903.
The Parish of the Immaculate Conception at Jackson, Cape
Girardeau County, founded by the Vincentian Fathers was originally
designated as St. Lawrence. lint when the present brick
church was completed in 1879, it was dedicated under the
invocation of the Immaculate Conception. The first resident priest.
Father Henry Schrage, bought a large house for the purpose of a
3 "Saint Mary's Church, Cape Girardeau, Missouri Souvenir of its Golden
Jubilee," ]918.
244 History of the Archdiocese of St. Louis
school and Sisters' residence, and brought the Ursuline Sisters from
St. Louis to occupy it. Father John L. Gadell succeeded Father
Schrage, and he in turn was succeeded by the newly-ordained John
Rothensteiner. His successor in 1886 was Father John Long.
Father John Long, built a new school, and Father Edward Kern
erected the present parochial residence. The Congregation was small,
and consisted of native Americans and Germans, in about equal parts.
The parish received a severe setback by the closing of the parochial
school under the administration of Father M. D. Collins.
When the German Catholics around Biehle's Station saw that
their brethren in Perryville had succeeded to establish a church of
their own language, with a resident pastor, they also decided to make
a trial. On May 25th, 1867, they bought five acres of land for church
purposes and in 1870 built a chapel on it, in honor of St. Maurus. They
then requested Vicar-General Muehlsiepen to give them a resident
priest. Rev. Joseph Helwing was appointed in 1871. Rev. John Gockel
succeeded him in 1872, but died at Dutzow in August 1873. For three
years the place had no pastor, but was regularly attended by Father
Joseph Pope from Apple Creek. In November 1876 Rev. Conrad
Mueller was assigned to the parish, and continued to reside there until
May 12th, 1886. Another vacancy now occurred, which was broken
by Father Arnold Acker on January 15th, 1887.
The parish numbered only one hundred and one souls in 1898,
when Father J. B. Beth took charge : Father Beth remained at Biehle
until 1907. His successors were the Rev. Henry Hassel, and in March
1909 the Rev. J. M. Denner.
St. Augustine's Church in Kelso, Scott County, situated about
half way between New Hamburg and Cape Girardeau, owes its origin
to both parishes. Father Kleiser of St. Mary's was the chief promoter
of the new parish, whilst Father Scheerer of St. Lawrence opposed the
dismemberment of his own little spiritual demesne. Yet the needs of the
Catholic people, on the outskirts of both St. Mary's and St. Lawrence's
carried the day.
The people of Kelso, like the good German Catholics they really
were, began with the building of a school. "The church will surely
follow" said Father Kleiser to them, and in the Spring of 1878 he
called a meeting of the Catholics at Kelso.
Vicar-General Muehlsiepen attended this meeting. It was resolved
to build a frame church; a Committee of five was appointed to secure
subscriptions and to superintend the work. At the same time a gift
of three acres of land was received from one of the parishioners, John
Blattel. Within six months the building was ready for services. Father
Sosthenes Kleiser was transferred from Cape Girardeau to the new
parish. Divine services was held for the first time in the new house of
Progress of the Church in Southeast Missouri 245
God in November 1878. Father Kleiser remained at Kelso until July
1882. The new pastor, Father Frederick Kleinschnittger, or Klein,
as he came to be known, achieved great things during his long pastor-
ate in St. Augustine. The Congregation increased rapidly : the frame
church proved too small for the multitude. In 1889 the beautiful Gothic
church, built of .brick and stone, with its lofty steeple and its three
fine altars, was ready for dedication (August 28). The old church
was used for school purposes for twelve years. In 1902 the imposing
school building and Sisters' residence was erected. Within the twenty-
five years of Father Klein's administration the number of families had
increased from forty to two hundred. Father Klein died at Kelso on
March 21st, 1910, in his fifty-seventh year, and his remains were
laid to rest in the Cemetery of St. Augustine's parish. Father John
Muehlsiepen was appointed his successor. The school is attended by
one hundred and eighty children, in charge of the Sisters of the Most
Precious Blood. In 1912 the parish of Illmo branched off from the
Church of St. Augustine.
The first settlers of Texas Bend near the northern boundary of
Mississippi County, were German Catholics from the vicinity of Cin-
cinnati, Ohio. The log church at Texas Bend was the successor of the
log chapel built in 1839, by Father Brands at Tywappity Bottom, though
not built on the same spot. Both structures have disappeared; only
the grave-yard of the second church of St. Francis de Sales in
Tywappity remains.
In 1873 Father Henry Willenbrink built the frame church in
Charleston and named it St. Henry. This was the parish church of
all Mississippi County. Father Bettels became its pastor in 1876, but
resided and taught echool at the Bend. The present fine brick school
building was erected by Father Francis Brand. The ten years between
Fathers Bettels and Brand are filled out by the rectorships of Father
J. A. Connolly, Frederick Klein, Frederick Pommer, John A. Gadell,
Hugh O'Reilly and Henry Thobe. Father Henry Hussmann, who be-
came pastor of the parish in 1895, built the beautiful new Church of
St. Henry, which was dedicated by Archbishop Glennon on June 4,
1907.
On July 1st, 1909 Father Henry Petri succeeded Father Huss-
mann as pastor of Charleston, the latter having! been appointed to St.
Henry's parish in St. Louis as successor to Father John A. Hoffmann.
Chapter 33
GROWTH OF THE CHURCH IX JACKSOX AXD LAFAYETTE
COUNTIES
It was on the 10th day of September 1880 that the southwestern
part of the State of Missouri, bounded by the Missouri River on the
north, and by an irregular line along- the eastern bounds of the counties
of Moniteau, Miller, Camden, Laclede, Wright, Douglas and Ozark,
having an extension of 23,539 square miles, was taken from the arch-
diocese of St. Louis and erected into a separate diocese with Kansas
City as its episcopal see. Bishop John J. Hogan of St. Joseph was
transferred to the new see, and was at the same time appointed
administrator of the diocese of St. Joseph. In Kansas City diocese
Bishop Hogan found twenty-four parish churches, attended by twenty-
three secular priests and seven Redemptorist Fathers. Besides these
parish churches, there were twenty-four missions or stations where
regular visits were made by the priests holding pastoral charge.
The parish churches in Kansas City itself were the Immaculate
Conception, formerly St. Francis Regis, S.S. Peter and Paul, St. Pat-
rick, The Annunciation, and Our Lady of Perpetual Help. The church
of the Immaculate Conception was no longer in charge of the pioneer
priest Bernard Donnelly, as he had resigned the charge on April 10th,
1880. Father David J. Doherty had assumed the pastorship.
Father Doherty was of a cheerful disposition and frank open char-
acter. He was very popular with all classes. He built the parochial
residence which was to serve as the first bishop's palace. The church
became the Cathedral of the diocese. But when the corner stone of
the new Cathedral Avas laid on May 11th, 1882, by Bishop John Hogan,
Father Doherty was recalled to St. Louis and made pastor of St.
Thomas of Aquin Church. On April 25th, 1884 he departed for
Europe. Father Van der Sanden in 1888 saw his signature in a
hotel register in Freiburg, Baden: "April 1888 D. Jos. Doherty, M. D.
Chicago."1 Of Father Donnelly's companions and assistants Father
Augustus Saunier, during 1849 and 1850, served the Church of St.
Anne's in Little Canada, and after 1851 was stationed at Rochester,
Xew York. Father James Halpin who was at St. Francis Regis
from 1868 to 1869, was commissioned to build the church of St.
Patrick in Kansas City at which he had no great success. In 1872 he
departed to parts unknown. His successor as assistant to Father
Donnelly, but not at St. Patrick's, Father James Phelan, was appointed
1 Chancery Eecords.
(246)
Growth of the Church in Jackson and Lafayette Counties 247
pastor of Warrensburg and remained there until 1878 when he was
transferred to Holden. Of Father Francis Curran, Bernard Donnelly's
last assistant, we have but to record that he was ordained . at Carlow,
May 21, 1877.
The first offshoot from the parish of the Immaculate Conception
was SS. Peter and Paul. As detailed in a former chapter Father
Francis Ruesse of Deepwater, was of great assistance to Father Don-
nelly in providing for the German members of his parish. The
movement to separate the Germans from the Irish and French and
to form them into a distinct parish began in 1866, when property
was secured and a basement for a good sized church laid down. The
Rev. Henry Grosse was the first pastor of the Germans in Kansas City.
In 1871 he was succeeded by Father Francis Andres, who in 1873
received as his successor the indefatigable Father, now Monsignor,
Ernest Zechenter.
Both Fathers Grosse and Andres had seen missionary service among
the hills of Ste. Genevieve County, before they were sent to Kansas
City. Both left the archdiocese before Kansas City was made an
episcopal see. But Father Zechenter after his ordination on Decem-
ber 19th, 1868 served as pastor of Glasgow from 1869 to 1873, and as
pastor of the Germans in Kansas from 1873 until almost the present
day. During these fifty-three years Father Zechenter was regarded as
one of the mainstays of religion in the western part of the state.2
The third parish in Kansas City in point of time is St. Patrick's.
The deed for the first property acquired is dated July 25th, 1868.
In the following year a church was reported as building. Father James
Halpin was replaced in 1872 by Father Thomas Cooney. But the
parish did not manifest any real active life, before the advent in 1873
of Father James A. Dunn as pastor, with Father Cooney as assistant.
Father Cooney was born on June 9th, 1846 in County Cavan Ireland
and came to St. Louis as a boy. He wras ordained at St. Francis,
Wisconsin, on June 18th, 1870, by Bishop Melcher. His tastes were
scholarly and he shrank from active life. As assistant to Father Dunn
he was in his proper element. . . Again and again did he return from
brief pastorships to the humble position of assistant : once from Lexing-
ton, once from Iron Mountain, once from the Assumption Church in St.
Louis, and finally from the rectorship of St. Mark's Church to the chap-
laincy of St. Joseph's. Orphanage, where he died on March 30th,
1914.3
Father James A. Dunn was raised to the priesthood on July 4th,
1868, and after his priestly apprenticeship at St. Malachy's from 1869
to 1873 was made pastor of St. Patrick's in Kansas City.
2 Father Zechenter died at St. Mary's Hospital, January 27, 1927.
3 Chancery Records.
248 History of the Archdiocese of St. Lo
ins
He was a man of bright mind and restless energy. He chose a
better location for the new church, the corner stone of which was laid
by Bishop Patrick J. Ryan on July 25th, 1875. Much of the stone
of the old basement church was used in the construction of the new
building. The people of the parish, mechanics, laborers and owners
of teams, gratuitously helped to haul the material to the place, and
build up the walls. The stone masonry cost almost nothing, and the
brick in the walls cost less than five dollars per thousand. The new
church was opened on Christmas morn 1876. The parochial residence
also, as well as the school, were the result of Father Dunn's industry.
Father James Dunn died in Kansas City on June 19th, 1888.4
Of the origin, progress, and final doom of the Church of the
Annunciation we have a graphic account from the pen of its venerable
founder, Father William J. Dalton :
"A Third division of the original parish of Kansas City was
made, May 25th, 1872, when Archbishop Kenrick formed the part of
the city known as West Kansas into a new parish. The new parish was
named Annunciation. The Rev. William Dalton, assistant at Annun-
ciation Church, St. Louis, was assigned pastor. On Sunday, June
27th, Father Dalton said the first mass for the new congregation.
An empty store on Twelfth Street, between Wyoming and Greene
Streets, was tendered by its owner for temporary use. July 3rd, three
lots of fifty feet each on the southwest corner of Fourteenth and
Wyoming Streets were purchased. This property was then a portion
of a corn field, and had just been platted into an addition known as
Depot Addition. August 22nd following, 100 feet more were pur-
chased on the southeast corner, facing the first purchase. July 13th,
a frame church building, thirty by forty feet, was completed and
occupied. This building was enlarged fifty feet in length, and in
September was moved across the street to the new property. Here
the congregation worshiped until November 12th, 1882, when the new
brick church was dedicated. This edifice was sixty-eight by one hun-
dred and thirty feet, and cost $30,000. . . Besides the old and new
churches, Annunciation Parish erected a large pastoral residence, a
dwelling for the teaching sisters and a spacious school house. The
growth of the parish, from about fifty families in 1872 was remarkable.
In 1882 there were on the church records over twelve hundred families.
As the parish was that district of the city where the railroads, stock-
yards and machine-shops were gathered, there were many boarding
houses kept and tenanted by Catholics. An inundation from the
Missouri River in 1882, and the sweeping purchase of entire streets of
property by the Stock-yards Company and the Rock Island Railway
4 Chancery Records.
Growth of the Church in Jackson and Lafayette Counties 249
Company in 1883, 1886 and 1892, forced the parishioners to other parts
of the city, and reduced the congregation to a number less than were
present at the founding of the parish. In October 1898, the church
and pastoral residence were bought by the Kock Island Railway Com-
pany. It will be only a very short time until the parish will be abandon-
ed. All the territory in West Kansas except a small portion, is now in
the hands of railroads, stock-yards and commercial interests."5
Father Dalton's assistants were Rev. A. M. J. Hynes, Rev. John
Ryan, and Rev. Dennis Keily. Father Hynes in 1874 became rector of
Old Mines, but having a disagreement with Archbishop Kenrick, went
to Rome in November 1878. Returning from Europe in May 1879 he
received the appointment to Pierce City and, as rector of that Church,
became a member of the diocese of Kansas City in 1880. Father John
Ryan in 1878 became rector of Adair, and remained as such until July
1888, when he was transferred to St. Bridget's Church in St. Louis as
assistant. From May 1892 until July 1898 he served as rector of Mober-
ly and after a visit to Europe, received the appointment to Monroe
City. The Rev. Dennis Keily who had been ordained at Carlow for the
diocese of St. Louis was sent to Kansas City on November 24th, 1879,
and on the erection of the diocese, came to St. Louis early in 1881, but
returned to Kansas City in March of the same year.6
In regard to the early Reclemptorists in Kansas City, Father Dalton
says:
"In 1876 the Redemptorist Fathers came from New Orleans, Lou-
isiana and purchased ten acres of ground at Westport. The following
year they erected a church edifice and monastery at Thirty-third and
Wyandotte Streets, at an outlay of $40,000. They soon opened a pre-
paratory college for students, and in 1885 found it necessary to add to
their buildings for educational purposes. In 1890 the preparatory
department was removed to Kirkwood, Missouri, and the college was
devoted solely to use as the Theological Seminary of the Redemptorist
Order. In addition to the college faculty and the parish priests, the
monastery is the home of nearly a score of missioners who go out to
various Western States. From 1878 until April 1895, the people of
the parish attended the Redemptorist Church of Our Lady of Per-
petual Help. April 21st, 1895, a parish church under that name was
opened for divine worship."7
In 1879 just before the erection of the new diocese the Church of
Our Lady of Perpetual Help was in the care of Fathers Frederick Faivre,
F. Luette, J. Schaggeman, Joseph Firle and Joseph Beil, all of the
Redemptorist Order.
5 "Encyclopedia of the History of St. Louis," vol. I. p. 554.
6 Chancery Becords.
7 Encyclopedia, vol. I, p. 554.
250 History of the Archdiocese of St. Lou
is
The town of Independence, the first home of Father Donnelly in
West Missouri was in 1858 turned over to the ministrations of Father
Denis Kennedy, who retained the charge until 1872. Ordained by Arch-
bishop Kenrick on January 12th, 1851, Father Kennedy began his
priestly career as pastor of Indian Creek. From 1852 he successively
held the rectorship of the churches of Bridgeton. and Bon-Homme ; but
in 1858 he entered upon the more laborious duties of the pastorate of the
Holy Cross at Independence, the flourishing town on the Missouri river.
The Congregation of Sibley in Jackson County was also placed under his
care.8
In 1872 Father Kennedy was transferred to Hannibal, where he
died on August 29th, 1884. His successor Father Patrick O'Xeil, had
in early youth joined the Vincentians, but left the Order before receiv-
ing the holy priesthood, on August 7th, 1864. After a short stay at
St. Michael's Church, St. Louis, and a longer rectorship at Montgomery
City. Father O'Xeil was appointed pastor of Hannibal, whence he was
sent to Independence, whilst the pastor of Independence came to Han-
nibal.
In 1876 Father O'Xeil's name is no longer found in the Directory.
At Independence Father Thomas Fitzgerald holds spiritual sway from
1875 and in 1880 continues the administration of the parish under the
Bishop of Kansas City. It was under Father Fitzgerald's pastorship
at Independence that the Church exchanged its ancient title of the
Holy Cross to that of St. Mary. The Sisters of Charity had before
1880 established their Convent and Academy in the town.9
The parish of the Immaculate Conception at Lexington, Lafayette
County, which had been founded in 1845, and regularly visited by
Father Donnelly, was in 1846 taken in charge by the Rev. D. Kenny
resident pastor of Irish Settlement near Marshall in Saline County.
When Father Kenny entered the Jesuit Xovitiate, Father Donnelly
resumed the administration of the small congregation. In 1853 Father
James Murphy, the elder, became first resident pastor, whilst Father
Thomas Cusack in 1854 visited those parts on the railroad between
Jefferson City and Herman, not attended by the priest in these two
places. Father Cusack 's successor in this temporary Railroad Labor-
er's Mission was Father John 0 'Sullivan. Father Daniel Healy suc-
ceeded Father Murphy in 1855 and was in 1857 succeeded by the Rev.
Eugene O'Hea. Father Edward Hamill followed him in 1860 and re-
mained at his post fully eight years. Born at Tynan in the diocese
of Armagh in 1819, he was elevated to the priesthood on June 29th,
1849, by Archbishop Kenrick and at once became pastor of Armagh
8 Chancery Records.
9 Chancer v Records.
Qrowth of the Church in Jackson and Lafayette Counties 251
on the Meramec river. In 1854 he succeeded to the rectorship of Wells-
burg, formerly called Upper Dardenne, which is the present St. Paul
in St. Charles, County. Here he labored until 1859, when he received
the charge of Lexington.10
Ten years later the Irish Settlement near Marshall in Saline County
was entrusted to his care. At the erection of the Kansas City Diocese
in 1880 Father Edward Hamil severed his connection with St. Louis.
His successor at Lexington in 1868 was the future Vicar-General of the'
Archdiocese of St. Louis, the Rev. Otto J. S. Hoog, who for two years
had as assistant the Rev. Philip P. Brady, also a future Vicar-General
of St. Louis.
Father Hoog was born at Elttenheim in Baden on April 18th, 1845,
and received ordination to the priesthood in December 1867, at the
hands of Bishop Juncker of Alton. His first appointment was Lexing-
ton, which he held from 1868 to 1876. The parish at that time number-
ed 1,100 souls, had a parochial school, and a missionary circuit, with
Carrolton and Sugar Tree Bottom as principal points. On September
20th, 1874 the Coadjutor Bishop Patrick J. Ryan dedicated the new
church Father Hoog had built, in honor of the Immaculate Conception.
In September 1870 Father Hoog accepted the rectorship of the Jef-
ferson City parish, and Father Thomas Cooney took his place at Lex-
ington. In 1878 Rev. John Joseph Lilly was transferred from St. Mary's
in Ste. Genevieve County to Lexington. The church of the Immaculate
Conception at Lexington was the missionary center for the missions
and stations, Brownville, in Saline, Concordia in Cooper, Higginsville,
and Odessa and Wellington, in Lafayette.
io Chancery Records.
Chapter 34
GROWTH OF THE CHURCH IN SOUTHWEST MISSOURI
St. Peter's parish at Boonville in Cooper County dates back to the
days of the Jesuit Father Verreydt, the place having been visited by
him and other Jesuit missionaries since 1831. The organization of the
parish, however, was effected in 1847, when Father James Murphy
began his ministrations from Jefferson City. Since 1853 the place
was visited by Father Joseph Ursus Meister from Bruehl's Settlement,
and then placed in his charge, as resident pastor. Father Meister re-
mained until July 1856, when Father Bernard Hillner was appointed
in his place. In 1869 Rev. Henry Meurs came to stay until March
1875, then to be succeeded by Father John A. Hoffman.
Of Father Meister 's simplicity and zeal we have already spoken.
From Apple Creek Archbishop Kenrick sent him to Jefferson City,
where his native German might prove useful, and his very bad English
might not be too great a hindrance; for the great majority of the
parishioners of St. Peter's Church were German immigrants; yet he
did not stay long in Jefferson City. In 1853 he left the capital of the
state and accepted the charge of Father George Tuerk's missions in
Moniteau, Morgan, Pettis, Saline and Cooper Counties, residing at
Shakelford in Saline County, where Father Hamil in 1869 had built a
church and presbytery of logs and named it St. Peters.1
In 1860 Father Meister became rector of Boonville, but after six
years of good and acceptable work among the rough pioneers of the
western country, he left the archdiocese for Indiana, where Bishop
Saint Palais gave him the parish of Celestine. He died at St. Anthony's
a few miles from Celestine, by the fall of a tree, in his seventy-fifth
year. Father Meister was an honest, square, but rough hewn block of a
man; a native of the Canton Solothurn in Switzerland. He came to
St. Louis, when already in priest's orders, in Vicar-General Melcher's
first caravan of 1847. Father Meister 's successor at Booneville, Rev.
Bernard Hillner, a native of Westerloh,2 in the diocese of Paderborn,
born July 5th, 1826, was sent to Boonville within two weeks of his
ordination, July 14th, 1856 and remained at the place until 1869, when
he was transferred to Tipton. Father Hillner was one of the brave
men, who at Archbishop Kenrick 's order, refused to take the Test Oath
i Chancery Becords.
2 Westerloh is known in history as the birthplace of the greatest cavalry-
leader in the Thirty- Years War, General Count Spork.
(252)
Growth of the Church in Southwest Missouri 253
under the Drake Constitution and was accordingly arrested.3 In 1877
Father Hillner was transferred to St. Thomas in Cole County and finally
to the peaceful haunts of Osage County as pastor of Koeltztown. Here
he died on November 13th, 1882. Father Henry Meurs, came to Boon-
ville in 1869 having since his ordination on May 27th, 1866, filled the
position of Rector of Glasgow in Howard County. His stay in Boon-
ville covered the period of 1869 to 1875. Father Meurs died as pastor
of Jefferson City on August 25th, 1876. In March of the same year
the parish of Boonville received the man of strongest character it ever
had, the Rev. John A. Hoffman. He was born on February 2nd, 1850,
at Mattis Creek in St. Louis County, and was ordained December 22nd,
1872, at St. Francis, Wisconsin, and was sent to Boonville in March 1875.
The parish at the time numbered seventy-nine families, about one fifth
of whom were English speaking Catholics, the other four-fifths Germans :
The Church was dedicated to S. S. Peter and Paul. The parochial
school under the care of Ursuline Sisters, was dear to him as the apple
of his eye. Father Hoffman remained in Kansas City diocese for five
years after its erection, though still a member of the Archdiocese of
St. Louis. In February 1885, he made use of the privilege, of returning
to his first obedience having been appointed Pastor of the new Church
of St. Henry in St. Louis.4 Here he remained until September 15th,
1909 the day of his death. Father Hoffman was a man of rugged con-
stitution and appearance. Choleric by temperamant, he bore a little
volcano in his breat, that would break forth at times with irresistible
force. And yet Father Hoffman was one of the most kind-hearted men,
and the very soul of justice and fairness. His parishioners and friends
knew him and were devoted to him. With all his faults of temper, they
could not help but love him for what he really was.5
The early vicissitudes of the parish of St. Ludgerus at what was
formerly known as Deepwater, and now as Germantown, in Henry
County, have been treated in a former chapter. A garrison of one
hundred men had been stationed there during the first two years of the
war, and the new church was used by them as a barracks. But when
the tide of conflict turned against the Confederacy, the people reoc-
cupied their church and held their devotions in it on Sundays and
Holy days: As they had no priest, they recited the Rosary and sang
their old German hymns. Twenty-six men of the parish were with the
Union forces, three of them fell in battle.
After the war was over, Father John Gruencler came to Deep-
water, only a few days after his ordination, on July 19th, 1866. Full
3 "The Guardian/' vol. I, Xo. 34, 1865, contains a sharp protest against
the imprisonment of Father Hillner of Booneville for having preached the Gospel
"without having taken the test-oath.
4 Chancery Becords.
5 From personal observation.
254 History of the Archdiocese of St. Lou
is
of zeal and energy he at once started the building of a combination
school and parochial residence. He taught school, organized a
choir, and laid out a part of the church land in town lots, which he
sold for the benefit of the parish.
Germantown seemed to be assured of a bright future : but the
railroad being built could not obtain the right of way to the town, and
so, placed its station about four miles southeast of Germantown and
named it Montrose. But St. Ludger's parish continued to grow and
prosper, although the people around Montrose built a church of their
own under the title of the Immaculate Conception.6 Father Gruender's
administration of St. Ludger's lasted for four years: In 1870 he was
transferred to Vienna in Maries County, then to Koeltztown, then to
Taos and finally to Loose Creek, where he died, March 29, 1909, in the
forty-third year of his priestly life.
From August 1870 to October 1871 Father William S. Boden was
pastor of St. Ludger's. Both Fathers Boden and Grander came from
the diocese of Paderborn at the invitation of Vicar-General Melcher
in December 1864 and completed their studies at St. Francis, Wis-
consin. From 1871 to 1873, Father Boden served as assistant in St.
Liborius and Holy Trinity parishes in St. Louis, he then left the arch-
diocese. On his return in 1877, he became rector of Pilot Grove in
Cooper County, and then in various other country parishes : but left
the diocese once more for Schenectady, N. Y. He had a restless wander-
ing disposition. His death occurred in the South.
After an interim of a few months, Father J. Hellwing assumed the
rectorship and held it two years. He secured the services of two Sisters
of the Precious Blood for his school: but on Father Hellwing 's depar-
ture, they were recalled to the mother house in 0 'Fallon. In 1874
Father Francis F. Kueper became pastor of St. Ludger 's. He erected the
new rectory and converted the old one into a residence for the Sisters,
who however failed to come. A beautiful memorial of the living faith
and gratitude of these staunch German Catholics, is recorded by the
chronicler of the parish:
"In the spring of 1874, the grasshopper plague swept through
this part of the country and threatened to destroy all the crops. When
the farmers saw this destructive army coming, they rushed to the church
and there, before the Blessed Sacrament, made a vow, to keep the first
day of May as a day of prayer, if this terrible plague would be averted
from them. No sooner was the vow made when the grasshoppers took
to their wings, arose like an immense army, darkening the sun as they
took their flight. The next day the farmers began replanting their
corn, and there never was a better crop of corn raised in this locality
' The Catholic Register, ' ' December' 4, 1924.
Growth of the Church in Southwest Missouri 255
than in the year of 1874. From that time on the first of May has
always been kept sacred, as a day of obligation. All the faithful assist
at Mass and received Holy Communion, the Blessed Sacrament is ex-
posed throughout the entire day for public adoration in fulfillment
of the vow made by their forefathers."7
Father John Hennes, who was pastor of St. Ludger's from 1875
to 1877, engaged a layman to teach the school. In 1876 Bishop J.
Ryan eon firmed a class of forty-five. In 1875 the first heating apparatus
in the humble form of two large stoves, was introduced into the church.8
From 1877 to 1887 Father Ivo Prass, a Capuchin, was in charge.
Under his faithful administration the church which had suffered severe-
ly during the war-time occupation, was enlarged and remodelled. The
corner stone was laid on May 6th, 1880, and the completed church was
dedieated on October 27th, 1881, by Bishop John Hogan, the newly
appointed ruler of the diocese of Kansas City.9
The Church of St. Andrew in Maniteau County was original-
ly situated in the prairie about a mile from the point where the
railway station Tipton was afterwards located. In 1851 Father
Blaarer reports from Deep water, that he visited the Catholics at
a place called Wind-Mill in Maniteau County. Whether this place
was the site of St. Andrew's Church we cannot say. But St. Andrew's
is mentioned in 1853 as being visited from Boonville by Fathers
Meister and Hillner. The people were from the Rhine Province. They
had built an humble log church on a five acre tract donated by three
good parishioners, where they assembled every Sunday and Feastday,
to hold services as well as they could. Great was their joy wThen at last
they received the ministrations of these priests. From November 1860
to August 1862 Fathers William Walsh and H. Van der Sanden, then
stationed at Jefferson City, alternated at saying mass at Tipton, every
third Sunday of the month. Then there is a blank in the records until
1865, when the Rev. Henry Vincent Kalmer began his priestly minis-
trations to the people of Tipton. Father Kalmer, a German by birth,
became a member of the Vincentians, but some years after his ordination,
obtained his release from the Congregation, and was adopted into the
diocese of St. Louis. His first appointment, was St. Andrew's parish
at Tipton in 1865. Here he labored with zeal and fervor, until 1869.
It was under his administration that the five acres of land in the town
of Tipton were bought and a frame church was erected. But the prin-
cipal members of the parish were too much attached to the old location
and their primitive log church, to see the advantage of transferring
the school and residence of the pastor to the little rail-road town of
"The Catholic Register," December 4, 1924.
"The Catholic Register," December 4, 1924.
Chancery Records.
256 History of the Archdiocese of St. Louis
Tipton. . . Father Kalmer 's natural vivacity of youth broke down under
the strain. He obtained his transfer to Manchester in St. Louis County
in 1869. After serving various Congregations, Father Kalmer became
pastor of St. Augustines Parish in St. Louis : Here he died September
14th, 1884.
His successor at Tipton was the Reverend Bernard Hillner 1869
to 1877. Father Hillner had no sooner laid the foundation for the
projected brick church, when he discontinued the work, broken down
by hard labor and discouraged by opposition. After a period of eight
years in 1877, he was succeeded by the present pastor, Dean Francis
F. Kueper. Father Kueper was the third pastor of St. Andrew's and
the real founder of the parish as it exists today. When he arrived at
the place in 1877, it looked forlorn and desolate. The frame church
was too small for the congregation, which, however, was torn asunder
by the spirit of faction. The school had been suspended for more than
a year; not one of the men had complied with his Easter duty. The
pastor's residence was a dark dingy room just under the roof of the
frame church. In Autumn 1877 the parochial school was reopened.
On St. Andrew's day 1879 a Building Society was organized: House
Collections were taken up and the erection of the present Gothic brick
church was begun in 1883. The dedication services were held May
24th, 1884, by Bishop Hogan of Kansas City. The later development
of the Parish of St. Andrew's at Tipton belongs to the History of
Kansas City Diocese.10
During its early days after 1865 the priest stationed at Tipton had
charge of small missions in Johnson and Pettis Counties, one of which
at least has taken its position as a well established parish, St. Mary's
of Warrensburg. Otterville and Smithton and Knobnoster are the
others. From 1865 to 1867 Warrensburg in Johnson County was regu-
larly attended from Tipton. On July 4th, 1867, Father Gruender laid
the corner stone of St. Mary's Church, which was completed by Father
Kalmer. The first resident pastor of St. Mary's at Warrensburg was the
Rev. Hugh Murray, whose pastorate lasted from 1867 to 1870. His
successor the Rev. Michael S. Mackin remained until 1872, then came
a Benedictine Monk Rev. Eberhard Gahr, who was succeeded by Rev.
James Phelan. In 1879 Warrensburg became vacant and was attended
from Holclen. Otterville and Smithtown remained with Tipton until
the erection of the diocese of Kansas City, whilst Knobnoster after
1872 shared the fortunes of Warrensburg.
The second parish established in Moniteau County, dates from 1859,
and bears the title of The Annunciation. California is the name of the
town. The deed to the church property was made June 7th, 1859.
io Chancery Records and M. S. Sketch in Archives of Kansas City Diocese.
Growth of the Church in Southwest Missouri 257
Its membership was, for the most part, composed of Germans. The
church was blessed by Archbishop Kenrick on June 22nd, 1860. At
first the place was attended by Fathers Walsh and Van der Sanden
from Jefferson City. In 1867 it was in charge of the pastor of Tipton,
but in 1871 it received its first resident pastor, the Benedictine Father
Eberhard. His successor, Father Frederick Kueper, arrived in 1872,
and in 1873 Father Joseph Reisdorff succeeded him, then came Father
Wendelin Stultz, in 1876, and finally on July 1877 the newly ordained
Father Bernard Stemker, who in 1880 resigned his charge in order to
return to his native diocese St. Louis. At the time of the transfer the
parish of the Annunciation at California, numbered two hundred and
fifty souls. Its last St. Louis pastor, the Reverend Bernard Stemker,
was born November 14th, 1851, at Rheda, diocese of Paderborn, ordain-
ed September 27th, 1874, and died as pastor of Kirkwood.11
The Catholics in Sedalia, Pettis County, made the first move to
organize a parish on July 17, 1865, Father H. Murray, pastor of War-
rensburg, being the promoter. The church was dedicated to St. Vincent
de Paul. In 1869 Father Thomas Swift assumed spiritual charge with
Father M. G. Mackin as assistant.
Father Swift came from St. Malachy's Church in St. Louis,
whilst Father Mackin had been previously stationed at Shelbina. It
was Father Francis Graham, however, that put the parish on the way
to progress, by laying the corner stone for a new church. . . Father
Graham had been rector of Rolla and Springfield. In 1880 he became
a member of Kansas City diocese. At present Sedalia has two strong
parishes, with parochial schools, and a Hospital conducted by the Sisters
of Charity of the Incarnate Word.12
The foundation of the church at Springfield, Green County, dates
from 1868. The first church was built in 1870 and dedicated to the Im-
maculate Conception. The founder and first pastor, Father Francis Graham
was ordained to the priesthood on September 23rd, 1864, and imme-
diately received the appointment to the parish of Rolla. In January
1868 he was sent to organize the parish of Springfield. Here he labored
with restless energy until his appointment to Sedalia, in 1873. His
successor at Springfield, Rev. Theodore Kussmann, was born on January
19th, 1843 at Schallern, diocese of Paderborn, came to America in
1847 and was ordained May 27th, 1866. Under Father Kussmann 's
efficient management the parish grew in proportion to the rapid growth
of the city, 'which now has three beautiful churches, schools, an
li Chancery Records and Archives of Kansas City Diocese.
12 Chaneerv Records and Catholic Directory.
Vol. II— 9
258 History of the Archdiocese of St. Louis
academy of the Visitation Nuns and a hospital, conducted by the
Sisters of Mercy.13
As early as 1845 the neighborhood of Marshall in Saline County
was visited by Father James Murphy from Boonville. In 1846 came
Father Dennis Kenny. An Irish Settlement had sprung up with the
customary log church. Father Cusack's missionary trips along the
railroad brought him also to this Irish settlement, which soon grew
into a town named Shakleford. The church was dedicated to St. John
Baptist. During the period from 1862 to 1868 the place was attended
from Lexington. But from 1868 to 1880 Father Edward Hamill was
rector. The Church was renamed the Immaculate Conception.14
When the town of Marshall was founded, the Catholics, under
the leadership of Father E. Hamill, and his assistant, Father J. T. D.
Murphy, secured the lot on which Bishop Ryan laid the corner stone
for the church of St. Peter, May 29th, 1870. In 1872 Fathe'r John
Thomas David Murphy became its rector, Father Hamill retaining his
pastorate of Shakleford. Father Murphy was ordained by Archbishop
Kenrick on September 30th, 1869, at St. John's Pro-Cathedral, and
after two years service as assistant in Potosi, was sent to Marshall where
he remained until 1880 and after.15
St. Joseph's Church of Pilot Grove in Cooper County is one of the
early foundations of Father Helias, S. J. who in 1842 came from
Harrville to visit the scattered Catholics in the wide expanse of prairie
east of Clear Creek.
In 1847 Father Murphy of Jefferson City took up his laborious
service ; from 1865 to 1877, the place was attended from Boonville. Rev.
William Boden in 1877 was appointed first resident pastor of Pilot
Grove. He labored here until 1879. In December of the same year
Rev. Nicholas Joseph Reding was transferred from St. Lawrence
church, Punjaub, Ste. Genevieve County, to the church of St. Joseph
in Pilot Grove. Becoming a member of Kansas City diocese, Father
Reding began the life of a wanderer.16
Sarcoxie Prairie is the strange name of a mixed Irish and German
settlement in Jasper, now Newton County, that was first visited from
Springfield in 1871, and from 1875 to 1878 from Pierce City. The
church was dedicated to St. Agnes.
On October 10th, 1878 Father William Joseph Angenendt was
installed as rector. Father Augenendt was born on September 25th,
1843, at Keymberg, Archdiocese of Cologne, came to St. Louis in 1867,
13 Chancery Eecords.
14 Chancery Records.
15 Chancery Records.
16 Chancery Records.
Growth of the Church in Southwest Missouri 259
and was ordained at St. Francis Seminary, Milwaukee, on June 24th,
1878. After the organization of his parish at Sarcoxie Prairie, Father
Angenendl became pastor of Vienna in Maries County. At this time St.
Joseph's parish numbered two hundred and seventy souls.
Pierce City in Lawrence County had a small congregation in 1872
when it received monthly visits from Springfield. Rev. Henry Hugh
O'Reilly was its first resident priest. On February 1877 Father John
Hennes was appointed pastor, and at once began the work of building
a new church, which Bishop Patrick J. Ryan blessed on September
24th, 1877, under the invocation of St. John the Baptist. On October
17th, 1879, the Rev. A. M. J. Hynes succeeded Father Hennes as
Pastor of Pierce City.17
Joplin in Jasper County also received its first spiritual ministra-
tions from Father O'Reilly; in 1877 he was appointed to this place
from Pierce City. In 1878, however, Father O'Reilly was transferred
to North Missouri, and Father James Mackin took his place at St.
Peter's Church in Joplin.
Carthage, in Jasper County, did not become a separate parish
before the establishment of Kansas City Diocese, but vras visited by
priests from Springfield, Pierce City and Sarcoxie Prairie. The same
is true of the church of Verona in Lawrence County, where Father
Theodore Kussmann on January 3rd, 1878 blessed the new church in
honor of St. John Nepomuc. Two outmissions of Springfield were
Greenfield in Dade, and Honey Creek in McDonald Counties, both
organized in 1872, whilst Syracuse and Bond's Mines, in Morgan County
received their first religious services from the priests of Jefferson City.
But later on Syracuse was attended from Sedalia, and Bond's Mines
from California. The church at Bond's Mines was dedicated to St.
Patrick. Neosho and Seneca both situated in Newton County, wrere
missions of Springfield and Pierce City; Cole Camp in Benton, and
Spring Fork in Pettis, were stations of Sedalia in 1878 and 1879.
Dresden, however, in Pettis was attached to Tipton. The church at
Spring Fork was dedicated to St. Francis de Sales. Frankfort, in
Saline, being attended from Glasgow, received its first church building
in 1867 through the exertions of Father B. Meurs, pastor of the Glas-
gow, and was attended from that center until 1880. St. Patrick's
Church at Holden in Johnson County was organized in 1872 with
Father Michael Mackin as its first pastor. Father James Phelan
succeeded him in 1878. During the last year prior to the erection of
Kansas City diocese Holden was the missionary center for Warrens-
burg, Knobnoster and other stations in the neighboring counties.1^
n Chancery Records.
18 Catholic Directory, A.D. 1881.
260 History of the Archdiocese of St. Louis
From the rapid review of the parishes and priests in the vast
region which in September 10th, 1880, became, through apostolic decree,
the diocese of Kansas City, with the Right Rev. John Hogan, until
then Bishop of St. Joseph, as its first bishop, it will appear, that the
mother diocese of St. Louis, acted right generously towards her young-
est daughter of Kansas City. In addition to the care for Kansas City
diocese, Bishop Hogan was permitted to retain the honor and burden,
the diocese of St. Joseph had been to him since March 3rd, 1868 ; for the
Holy See appointed him administrator of that diocese also. This adminis-
tratorship continued until the transfer of Bishop Maurice F. Burke
from Cheyenne to St. Joseph was effected, June 19, 1893.
The territory of St. Louis was now reduced to about half the
State of Missouri, but still contained 168 secular priests, 98 regulars,
262 men in religious orders, 1,033 members of sisterhoods, 216 churches,
51 chapels, 6 monasteries, 91 convents, 110 parochial schools, 1 seminary.
4 colleges, 15 academies, 4 industrial schools, 5 orphanages, 6 hospitals,
4 asylums and a Catholic population 145,872 souls. A truly wonderful
growth of the Church within the three decades that had elapsed since the
second Diocesan Synod, when the entire state of Missouri contained
but forty-eight parish churches and a Catholic population of less than
sixty thousand, under the care of ninety -two priests.
Chapter 35
THE FRANCISCAN PROVINCE OF THE SACRED HEART
Since the days of earliest dawn in the heart of this continent,
the Sons of. St. Francis of Assisi have been among the foremost light-
bearers to the benighted nations. The first marytr to bedew the arid
soil of the far western part of the diocese of St. Louis, long before there
was a St. Louis diocese, was the Franciscan Fray Juan de Padilla.1
Among the companions of the intrepid explorer La Salle there were
three Franciscans, the saintly Gabriel de la Ribourde, who died a mar-
tyr's death on the bank of the Illinois river; the picturesque Father
Louis Hennepin, and the brave and resourceful Father Zenobe Mambre.
The first parish priest of St. Louis, P. Bernard de Limpach, was a son
of St. Francis of the Order of the Capuchins.
But with the end of the Spanish regime in the Mississippi Valley,
the curtain fell over the activities of the great missionary Order, in
as far as the diocese of St. Louis was concerned. Sulpicians, Lazarists,
Jesuits, took their place, and filled it with credit. But the year 1858
marked the return of the Franciscans, though of a different family,
to their ancient field of labor.
Bishop Juncker of Alton, accompanied by Father Brickwedde,
called on P. Gregory Janknecht, the Provincial of the Franciscans of
the Saxon Province of the Holy Cross, and obtained a colony of six:
three Fathers and three lay-brothers, for his diocese. On August
24th, 1858, they left their Monastery at Warendorf for Illinois. Teu-
topolis was assigned to them as their first home in the new world.
They all made the journey in their religious habit of St. Francis.
They immediately began to give missions in Teutopolis and the sur-
rounding places. In order to facilitate their work in a new country,
the, use of money and of secular garb was permitted them when travel-
ing. In 1859 new accessions were received from Germany :2 the Fathers
Heribert Hoffmann and Ferdinand Bergmeier, and the subdeacons
Bernardine Hermann, Mauritius Klostermann, and Raynerius Dick-
neite. The Fathers of Teutopolis completed the church and built their
residence, and in the course of time, constantly receiving recruits
i Cf. ''American Catholic Quarterly Beview, " vol. XV, No. 59, which places
the martyr's place of death in Eastern Kansas. The author of the article is
Ad. F. Bandelier.
2 July 31, 1859.
(261)
262 History of the Archdiocese of St. Louis
from Germany and from their Novitiate, organized a large number of
parishes in Illinois.3
The first Superior of the Monastery at Teutopolis, and pastor of
its church was D. Damian Henewig, a man of prayer and a great
lover of poverty, and consequently one well fitted for the task. The
great monastery was erected partly in 1867, and 1889 and completed
in 1904. In 1862 the Fathers, at the urgent request of Bishop Juncker
organized the diocesan Seminary, known as St. Joseph's College, which
in 1898 was changed into a training school for the aspirants to the
Order.
The second residence of the Order in America, that at Quincy,
Illinois, was founded in 1859. The austere yet most gentle and loveable
P. Servatius Altmicks was its founder and first Superior. The church
was dedicated to St. Francis Solanus. Like the proverbial mustard
seed this Franciscan institution, Monastery, Parish, and College, assumed
wonderful proportions, stretching its branches across the river, to
Hager's Grove, Bowling Green, Louisiana, Clarkville, Ewing, Palmyra,
in the State of Missouri, as well as to several mission stations in Iowa
and in Illinois.
Prior to the year 1862 the entire American mission remained under
the management of the Provincial Minister of the Province of the
Holy Cross in Germany. But in that year it was raised to the rank
of a Commissariat of the Province, under P. Matthias Hilterman,
as Commissary. Father Hilterman had arrived from Germany with
a number of clerics and candidates, among them Nazarius Kommer-
sheid, Anselmus Mueller and Paulinus Weiss. With the number of
laborers thus increased, new labors could be undertaken. A new
residence was founded and, with it, the state of Missouri was opened to
their ministrations.
It was in the southern part of St. Louis that Mr. John Withnell
gave the Fathers a large plot of ground for church and residence.
P. Servatius Altnicks was sent to erect the buildings and to organize
the Parish. He arrived about Christmas 1862. A small frame house
served as temporary home and church. The Fathers took possession
of the parish on February 5th, 1863. It consisted of one hundred
families, one fourth of whom were English-speaking people. The first
Monastery building was completed on August 1st, 1863. On April
3 All the data of this brief account of a most noble religious Order, are
taken from two Franciscan publications: "Catalogus Provinciae S. S. Cordis Jesu
O. F. M., 1922," and "Die Franciskaner Provinz vom Heiligsten Herzen Jesu,
1858-1908." It was with a feeling of personal loss that many of the St. Louis
priests heard of the removal of the seat of the Franciscan Province of the Sacred
Heart from our city to the all-consuming metropolis on the Great Lakes. One of
the* glories of St. Louis is departed; we can but hope and pray that it may return.
The Francisan Province of the Sacred Heart 263
10th, the corner stone of the large stone church was laid. Bishop Hogan
of St. Joseph's consecrated it on October 10th, 1869. It was dedicated
in honor of St. Anthony of Padua. The parish prospered under the
wise and loving care of the Fathers.
A school was built in 1869, and enlarged five years later. In 1901
the Brothers of Mary assumed the management of the boys depart-
ment.
In 1872 the residence was raised to the rank of a monastery,
and P. Ferdinand Borgmeir became its first Guardian. When the grand
new church was completed under the direction of P. Bernard Wever
in 1909, the old rock church was dedicated to the use of the Third
Order of St. Francis.
In 1869 the Minister Provincial, P. Gregory Janknecht, again came
to inspect the houses of the American Commissariat and brought with
him P. P. Eustace Bruggemann and Francis Albers. P. Maurice
Klostermann was now elected Commissary. The Order continued to
spread far and wide. Of the new residences and parishes founded
at this time we can only mention those of the archdiocese of St. Louis
although the far greater number of them and the most important ones
are situated elsewhere. In the archdiocese of St. Louis there is the
residence and parish of St. George at Herman on the Missouri river
with the missionary stations : Chamois, Morrison, Berger and Little
Berger.
Chamois and Morrison were in the course of time entrusted to
the secular clergy. The residence at Rhineland, now Starkenburg, with
the parish church of St. Martin was administered for five years by
the Franciscan Fathers, but in 1885 Rhineland itself and the neigh-
boring parishes of Case and Hancock Prairie were relinquished in
favor of the diocesan clergy.
The Parish of St. Francis Borgia in Washington, Missouri was
transferred by the Jesuits to the Franciscans in 1894. The first Supe-
rior of this residence, having charge also of Union and Clover Bottom,
was P. Paul Teroerde. Of these three Franciscan residences in the
archdiocese of St. Louis a more extended account will be given in the
proper place.
The year 1875 was the most memorable one in the history of the
Franciscan Order in America. The so-called Kulturkampf in Germany,
an unprovoked and altogether senseless attack of the German govern-
ment upon the Catholic Church, culminated in the expulsion of the
religious Orders and Congregations. The gentle sons of St. Francis
naturally bethought themselves of the flourishing missions their breth-
ren had but recently established on the free and fruitful soil of America.
To America they decided to go. On July 3rd, 1875, the first
contingent of twenty-six priests, thirty-nine religious brothers, nine
264 History of the Archdiocese of St. Louis
clerics, twenty-three candidates, and twenty lay-brothers, a total of one
hundred and seventeen persons arrived at Teutopolis, and were im-
mediately sent to the various missions already founded or to be founded.
Among the new residences were those at Jordan, Minnesota; Chicago,
Illinois; Indianapolis, Indiana; and Herman, Missouri.
In the following year another large contingent of Fathers arrived,
enabling the Order to establish residences in Vienna, Missouri; Joliet,
Illinois; Columbus, Nebraska. In 1878 the residence at Chillicothe,
Missouri, was founded, and the care of the Indian Mission among the
Chippewas of northern Wisconsin was accepted by the Fathers.
Owing to the rapid and yet substantial growth of the American
Mission, it was raised to the rank of an Independent Province under the
title of the Sacred Heart. P. Vincentus Halbfas was appointed Pro-
vincial, and P. Mauritius Klosterman, Custodian of the Province.
The P. P. Vincent and Mauritius must certainly be numbered
among the most noteworthy priests of the Franciscan Order. Father
Vincent Halbfas was physically and intellectually a distinguished person.
Endowed by nature with keen reasoning powers, a tenacious memory,
and fertile imagination, he was eminently fitted for the offices of lector
of Theology, and of a preacher of missions. He was a strict ruler,
but always kind and courteous and, consequently, respected and be-
loved by all. P. Mauritius Klosterman was an anima Candida, a man
without guile, who would do good more by example than by precept.
Both together formed an ideal leadership.
St. Louis was chosen as seat of the Provincial. P. Vincent was
succeeded in his office as Head of the Province by P. Mauritius Kloster-
mann, July 15th, 1885, and he in turn relinquished the high office to
P. Ferdinand Bergmeier, July 25th, 1888.
It was under P. Mauritius that the old Spanish mission of Santa
Barbara in California was added to the St. Louis Province, and that
three new residences were founded, namely: Watsonville, California;
Ashland, Wisconsin and Humphrey, Nebraska. St. Augustine's in
Chicago, which within a short time rose to the rank of a Monastery,
the Parish of St. Boniface in San Francisco, and the parish of St.
Turibius in Lake County, California, were also taken over by the Fathers
during P. Vincent's administration.
His immediate successor P. Ferdinand Bergmeier extended the
Province still farther by accepting the residence at Kansas City. Father
Bergmeier was the first American Provincial to attend a General
Chapter of the Order held at Assisi in 1889. His successor was P.
Michael Richardat. Within the six years of P. Michael's Guardianship
The Francisan Province of the Sacred Heart 265
eleven new houses of the Order were erected. Five in California, and
one each in Wisconsin, Missouri, Minnesota, Nebraska, Arizona and
Michigan. The California Missions were joined together in a Com-
missariat of the St. Louis Province.
P. Ferdinand had served three years in the Prussian army before
his entrance into the Order. He was a leader of eminent efficiency.
He died a victim of his charity. A half -crazed servant whom he had
taken into the house in Santa Barbara Mission, one morning fired
four shots at him, in consequence of which the Father died, but not
before he received the last sacraments.
For the next three years 1888-1891 P. Theodore Arentz held the
office of Provincial : his succesor for two terms was P. Hugolinus
Storff.
From 1905 to 1907 a new Monastery of the Order was erected at
Cleveland ; to serve as the House of Studies for the young clerics. The
populous parish of St. Stanislaus was also taken over from the secular
clergy. The residence and parishes of St. Boniface and of St. Francis
Assisi in Sioux City, and the parish at Hood River, Oregon, were like-
wise taken in charge.
Under the Provincial P. Cyprian Bauscheid the Franciscan resi-
dence at St. Paul, Minnesota, and St. John's Mission among the Pimas
Indians near Phoenix, Arizona, as well as the residence at Cowlitz,
Washington, were accepted.
And thus the good work of these humble sons of the Seraphic
Father went on until the present day. In 1915 the Province of the
Sacred Heart had become too large and diversified: consequently all
the monasteries and residences in California, Oregon, Washington and
Arizona were constituted a new and independent Province under the
patronage of St. Barbara, Its first Provincial was P. Hugolinus
Storff.
St. Anthony's Church in St. Louis is a parish church with a very
large Congregation: and at the same time it serves the religious com-
munity within the Monastery as their place of worship. At first the
Superior of the house also held the office of pastor; but since 1887
the offices were divided. The first pastor appointed was P. Innocent
AYnpelhorst, 1887-1889. The name of Father Wapelhorst is known
throughout the entire country and beyond its bounds. He Avas equally
distinguished as priest, teacher, religious and writer of books. His
y Compendium Sacrae Liturgiae" is a classic.
The Franciscan Fathers have for many years served as chaplains
and confessors in a number of our religious and charitable institutions :
266 History of the Archdiocese of St. Louis
the Academy of the Ladies of the Sacred Heart at Maryville, the Con-
vent of the Sisters of St. Joseph, in Carondelet, St. Elizabeth's Institute,
the Missouri Pacific K. R. Hospital. St. Anthony's Hospital the Home
for Aged People, conducted by the Little Sisters of the Poor, the
Deaf and Dumb Asylum, and the Convent of the Sisters of St. Joseph,
in St. Louis. Since 1876 the Fathers attend the city institutions in the
southern part of the city, the Insane Asylum, the Poor House, and the
Female Hospital. Mass is said there every Sunday, and instructions
are given, the sick are visited, the dying are prepared for a happy
death.
Chapter 36
THE REDEMPTORIST CONVENT AND CHURCH
The Congregation of the Redemptorists founded by St. Alphonsus,
came into the archdiocese of St. Louis by way of the Old Cathedral.
Whilst gracing with their presence this one-time pride of St. Louis,
then in its decay, they turned a longing gaze toward Grand Avenue
where a church, larger and more beautiful than their present house
of worship, was rising under their auspices.1 It was to be their own
exclusive church, the Church of their Order, dedicated to their holy
founder. Parish work and parish rank was not at first contemplated.
There were but few people living in the neighborhood. Vast stretches
of prairie, small cornfields and potato patches here and there, and
"marshy places, thickly overgrown with bright green sedges and reeds."
But the church was rising higher and higher, until the roof should close
in the space between the walls. Contributions came in from the people
of St. Nicholas parish, and from the Cathedral parish; a Building
Association was formed. Father Eugene Grimm was appointed to
succeed Father Dold as Superior, a loan of twenty thousand dollars
was obtained from the "Butchers and Drovers Bank" of St. Louis;
and deposits, at a low rate of interest, were accepted from the people.
The purpose was to build a church and convent; but the money
raised by all these expedients did not suffice for the church alone.
Community life, however, was begun at once in temporary quarters,
where "the Fathers and Brothers dwelt and worked and prayed," and
we must add, suffered for five years. The Fathers took possession of
their "convent" in December 1868, about four years before the dedi-
cation of the church. But in spite of hard times and other discourage-
ments, as the opposition of some of the prominent secular priests,
the work of raising stone upon stone went on steadily. By the proceeds
of Father Mueller's lecture tour the debt was reduced to $9,000., and
the building was under roof.
On August 4th, 1872, the "Rock Church," as St. Alphonsus has
ever since been known among the people, was dedicated to divine
service. It had taken almost five years to build it; and even then, the
spire was left unfinished.
Archbishop Ryan, the Coadjutor of St. Louis, performed the
dedication ceremonies, and the eloquent Redemptorist, Father Wayrich,
delivered a masterlv sermon.
i Leaves from the History of St. Alphonsus Church.
(267)
268 History of the Archdiocese of St. Louis
Father Nicholas Jacckel, C.S.S.R. was the celebrant of the Solemn
Ilighmass. Besides a goodly number of Redemptorist Fathers, there were
present: Father Servatius and another Franciscan, two Jesuit priests,
one Lazarist, and of the secular clergy, Fathers Fox and Van der Sanden,
the Chancellor of the Archdiocese.
A chorus of forty members sang in splendid style Mozart's Twelfth
Mass.
Gradually the Convent was enlarged, and made more habitable;
the present house, built of brick was begun on June 8th, 1871 and in
1884 the north wing was added to the house.
On July 10th, 1874 the St. Louis house of the Redemptorists was
raised to the dignity of a Rectorate, with Rev. W. V. Meredith as its
first Rector: The community now numbered fourteen members.
The St. Louis house, however, was destined to play a still more
important role, for on December 23rd, 1875, the Community received
the news from Rome, that a new Province had been erected in the United
States, embracing the immense territory extending from the western
border of the State of Ohio to the Pacific Ocean, and from British
America to the Gulf of Mexico. St. Louis had been chosen the Mother
House of the new province, and the residence of the Provincial. The
first Provincial of the new province was Rev. Nicholas Jaeckel, who
filled that important post from December 23rd, 1875, to June 27th.
1884, when he was succeeded in office by Rev. Wm. Lowekamp. During
the administration of Father Jaeckel many important enterprises for
the good of the Order were undertaken and brought to a successful
termination.
A Novitiate was begun at St. Louis with Father Smulders as
Novice-master, but it was removed before long to Kansas City.
It was now resolved, "for strong and prudent reasons," to change
the Rock Church from a mission church to a parochial church. Arch-
bishop Kenrick ratified the decision. The boundaries of the new parish
were: North, Easton Avenue; South, Washington Avenue: East,
ComptOB Avenue; West. Taylor Avenue. This assignment was reduced
in 1891, when Father Tuohy received permission to build the Church
of St. Paul. A third and final change of the limits of the Rock Church
Parish was made in 1893 by decree of the Archbishop:
Henceforth the limits of St. Alphonsus' parish will be:
Xorth— Easton Avenue to Sheridan Avenue and Sheridan Av-
enue to Garrison Avenue.
East— Garrison Avenue from Sheridan Avenue to Lucas Avenue.
South- Lucas 'Avenue to ComptOD Avenue, and Washington
Avenue from Compton Avenue to Sarah Street.
Tin Redemptorisi Convent and Church
West Sarah Street.
All arrangements contrary to this are hereby revoked.
Peter Richard Kenrick,
Archbishop of St. Louis.
With the delimitation of the Parish of St. Alphonsus, the main
cause of friction between the order and the neighboring priests was
removed. The parish consisted of English BpeaJring, mostly [rish,
people, and consequently Hi.' Rock Church, though founded by Germans,
is not counted among the national churches and has no exclusive juris-
diction over tli'' German Catholics Living within its bounds.
The firsl and mosl important work of the parish was the establish-
ment of a parochial school. <>n September 15th, a meeting was held
i"<>r the purpose of Starting a subscription. Only twenty-three parish-
ionera responded. At the second meeting the sum of $2,500, was
raised. <>n May -Joth, 1882, ground was broken for a school building
"that would be an ornament, not only to Grand Avenue but to the
City of St. Louis," a purpose that was fulfilled within a year. On
August 24th, the Sisters of Notre Dame took possession of the new
building. On the 27th, the Director of the Notre Dame Mother-house
of Milwaukee dedicated the school: It was opened on September 2nd,
1883, with an attendance of 400 pupils. A Convent Building for the
sisters was erected in 1885.
A- St. Alphonsus was most tenderly devoted to the Blessed Mother
o.d. her faithful Sons throughout the world have always striven
to exalt her honor. In consequence the devotion to "Our Lady of
Perpetual Help" has ever been most elaborately held at the Rock Church
of the Redemptorists. The beautiful marble shrine of Our Lady of
Perpetual Help, with a replica of the miraculous picture is a fitting
monument to this devotion.
St. Alphonsus Church is. as rxwy St. Louisan knows, built in the
English Gothic style, built of Btone throughout. The altars are of
white Carrara marble. But beautiful as the church appeared, its
crowning glory, tie' spire, with its two flanking steeples was still
lacking. Early in 1893 a campaign for funds was started, and on
ESaster Monday the first stone of the steeple was placed in position.
The firm of Schradei and Conradia did the work.
It is ;i marvel of architectural beauty and exquisite workmanship.
'Idie completed church holds a prominent place among the really hand-
some churches of this country. In fact, it was the first large church
built of stone in the ( 'ity.
Through this monument of Gothic art the Redemptorisi Fathers
have been instrumental in raising the standard of church-building
270
History of the Archdiocese of St. Louis
in our city to a much higher level, and thus helping to make St. Louis
a city of beautiful churches.
Whilst the proper activities of the Order, are, by the rule of St.
Alphonsus, confined to giving missions and retreats, they have found
an extension in this country, through parochial work. The St. Louis
Redemptorists have done much good in this line. It is estimated from
the Records that from the beginning until 1922 inclusive about one
thousand converts have been received, three thousand five hundred
infants baptized, eight thousand confirmed, and sixteen hundred couples
married. The parish has given to the Church thirty priests and one
hundred twenty-five nuns. The parish, like many another St. Louis
parish is on the decline, owing to the influx of negroes and Jews within
the parish-limits. It now numbers about sixteen hundred souls.
The following priests held office for their respective terms as
Superiors of the community and rectors of the parish:
Rev. Louis Dold, C. SS. R.
Rev. Eugene Grimm, C. SS. R.
Rev. Wm. Meredith, C. SS. R.
Rev. Michael Mueller, C. SS. R.
Rev. Cyril Dodsworth, C. SS. R,
Rev. Benedict Neithart, C. SS. R.
Rev. James McLaughlin, C. SS. R,
Rev. Thomas P. Brown, C. SS. R,
Rev. William Lowekamp, C. SS. R.
Rev. Edward Kennedy, C. SS. R.
Rev. Jos. Firle, C. SS. R.
Rev. Jos. Distler, C. SS. R,
Rev. Charles Kern, C. SS. R,
Rev. Nicholas Franzen, C. SS. R.
Rev. John McGinn, C. SS. R.
Rev. Nicholas Franzen, C. SS. R.
Rev. Charles Harrison, C. SS. R.
Rev. Thomas Palmer, C. SS. R.
The St. Louis Province of the Redemptorist Fathers maintains
two institutions outside of the city, but within the archdiocese : Mount
St Clements College at Desoto, Missouri, the Novitiate of the St. Louis
Province of the Redemptorist, and St. Joseph's College at Windsor
Springs, their Preparatory Seminary. The latter property was bought
January 25th, 1888 by Very Rev. William Lowekamp.
The grounds on which St. Joseph's College now stands, was former-
ly the Cleveland estate. The principal building on the property was a
two and one-half story, ten room room brick house that had been built
about 30 years before the advent of the Redemptorists. This house
The Redemptorisi Convent and Church 271
was used as the convent. The solemn blessing of the new foundation took
place July 25th, 1888. Very Rev. Nicholas Jaeckel, C. SS. R. was ap-
pointed first Superior.
The construction of the present building was begun May 18th, 1889,
and the eornei- stone was laid August 27th, 1889.
Rectors of St. Joseph's College:
Very Rev. Nicholas Jaeckel, C. SS. R., 1888-1890
Very Rev. Joseph Schwarz, C. SS. R., 1890-1893
Very Rev. Benedict Neithart, C. SS. R., 1893-1895
Very Rev. Patrick Barrett, C. SS. R., 1895-1898
Very Rev. Nicholas Franzen, C. SS. R., 1898-1904
Very Rev. William Carroll, C. SS. R., 1904-1905
Very Rev. Joseph Beil, C. SS. R., 1905-1907
Very Rev. George Mahoney, C. SS. R., 1907-1910
Very Rev. Henry Guenther, C. SS. R., 1910-1912
Very Rev. John McGinn, C. SS. R., 1912-1915
Very Rev. Eugene Buhler, C. SS. R., 1915-1918
Very Rev. Thomas Palmer, C. SS. R., 1918-1924
Very Rev. Joseph Fagen, C. SS. R., 1924-
Tlie Redemptorist Fathers of the St. Louis Province established
Mount St. Clement's College at De Soto, Mo., April 21st, 1897. After
using it for a novitiate for three years they converted it into a temporary
seminary for the professed students. When they established their per-
manent seminary at Oconowoc, Wis., in 1911, the Fathers made Mount
St. Clement's College the Novitiate of the St. Louis Province. Since
then 168 Novices made their religious profession, and 80 students were
prepared for ordination. Archbishop John J. Kain held ordinations
here in 1901, and Archbishop John J. Glennon, in 1903. The Mission
Band, that has been stationed at Mount St. Clement's College from 1902
to 1925, conducted 1,040 spiritual exercises, heard 475,965 confessions,
and instructed 442 converts.
Chapter 37
PROGRESS OF ST. LOUIS UNIVERSITY
On December 3rd, 1839, the Jesuit Mission of Missouri was raised to
the rank of a Vice-Province : three years later the number of members
in the Vice-Province had reached a total of one hundred and thirteen.
In 1840 Father Van de Velcle succeeded Father Elet as President of
the University. He remained in office until 1843, when he was made
Vice Provincial of the Society of Jesus in Missouri.
Father Van de Velcle was eminently fitted for university work.
He was a master of languages, both ancient and modern. The purity
and accuracy of his English was as that of one to the manner born.
The financial crisis of 1842 necessitated a reduction of the fee for
board and tuition, but did not reduce the number of pupils.
When Father James Van de Velde was appointed Vice-Provincial,
September, 1843, Rev. George A. Carrell became President of the
University. He was a man of scholarly attainments, " peculiarly happy
in imparting his own ideas with force and clearness whether in the
pulpit or in the class room. Yet as President of the University he was
austere even to severity. ' n
Father Carrell eventually, in 1853. became Bishop of Covington,
Ky. His successor at the University, the Rev. John R. Druyts, had been
employed as professor and disciplinarian for twelve years before his
promotion. He was a man of gentle maimers and perfect poise. Nothing
could ever ruffle his temper or deflect his purpose. He was, accordingly
an excellent President.
On June 3rd, 1848, Father Van de Velde retired from the office
of Vice-Provincial, and was succeeded by Reverend John A. Elet, one
of the original members of the Missouri Colony of Jesuits. This memor-
able year of revolutions in Europe, brought, among other great blessings,
not intended by the revolutionists, a large increase of Jesuit priests
and scholastics to the Missouri Vice-Province. About forty of these
exiles found a home at the University. Such a large increase of mem-
bership enabled Father Elet to take charge of St. Joseph's College at
Bardstown, of which Father P. J. Verhaegen was appointed President.
Father John Elet, having resigned his office at Vice-Provincial, sickened
and died on October 2nd, 1851. and was succeeded by Rev. William S.
i Hill, op. cit., p. Go. Father Fanning in the Memorial Volume, p. 83, calls
him a "Christian gentleman and scholar, a self-denying man of God, and a gonial
companion" and refers also to his "fine personal appearance."
(272)
Progress of St. Louis University 273
Murphy, who came to the Missouri Vice-Province from the New York
and Canada Mission. He was a man of keen observation and judgment
of character, thoroughly efficient in the administration of his office.
Father Elet was a man of singularly amiable disposition, of deep piety,
great learning and marked talent for organization.
On May 19th, 1851, the Church of St. Francis Xavier had been
transferred by Father Elet, the Vice-Provincial, to the control of the
St. Louis University, with the proviso that the University assume an
uncancelled debt of $38,750.00 still resting on the property.
In 1853 Rev. J. B. Druyts, President of the University, decided
to begin the erection of a series of commodious and attractive buildings,
the first one, forming the east wing of the intended complete structure,
was commenced in 1853 and finished in 1855. The public entrance was
on Washington Avenue. It contained the chapel and study hall, the
second, the Library and Museum and the third, an exhibition hall. The
plan, as a whole was never carried out.
During the years from 1851 to 1856 the number of students
increased from 218 to 321. At the beginning of the season 1854-55
Father Druyts was succeeded by the Rev. John S. Verdin. Affable
and kind, yet firm in maintaining discipline, he made his tenure of
office a prosperous one. He retired from the presidency of the Univer-
sity, to succeed Rev. William S. Murphy in the office of Vice-Provincial.
The new Vice-Provincial- made it his chief aim to educate thoroughly
the scholastics of the Order in those sciences that would fit them for
their future duties as professors, missionaries and pastors. He instituted
a full course of study for them in the Scholasticate on College Hill, which
was placed in charge of Father F. X. Wippern.
In 1857, at the request of Bishop 0 'Regan of Chicago, Father
Arnold Damen was sent to found a residence of the Jesuit Fathers in
that city. The corner stone of the Church of The Holy Family was
blessed by Bishop 0 'Regan on August 25th, 1857 : the completed church
was dedicated by Bishop Duggan in August 1860, Archbishop Kenrick
preaching in the English language, Bishop Henni of Milwaukee in
German. St. Ignatius College was begun on September 24th, 1867. In
the summer of 1861 the eloquent preacher and lecturer Father Cornelius
Smarius was sent to aid Father Damen in giving missions. Father
Arnold Damen 's two hundred and eight missions averaging a duration
of two weeks each, brought into the Church the surprisingly large
number of twelve thousand converts. The illustrious Father F. X.
Weninger also had his home for a while within the hospitable walls
of the University. His never failing and never disappointed trust in
God's mercy and power cast a sacred spell over his audiences wherever
274 History of the Archdiocese of St. Louis
he went. This circumstance and his superabundant energy and earnest-
ness, explain the wonderful effects of his spoken word.2
On March 19th, 1859, Rev. Ferdinand Coosemans was installed
President of St. Louis University in succession to Father Verdin. The
Jesuit Scholasticate was now transferred from College Hill to Boston.
Owing to serious illness of the Vice-Provincial, Rev. J. B. Druyts, Father
William S. Murphy was recalled from New Orleans to fill the position
temporarily. After the Camp Jackson affair, May 10th, 1861, the war-
like feeling in St. Louis and the State grew so intense, that the large
number of southern boys in the University became very anxious to get
home before the military lines were closed. In consequence all classes
were suspended, and most of the students left for home.
On July 16th, 1862, Rev. Ferdinand Coosemans was appointed Vice-
Provincial of Missouri, and Rev. Thomas O'Neill succeeded him as
President of the University. The session 1862-63 began with a suf-
ficiently large number of students, considering the manifold evils of the
times. In the spring of 1864 a new building for class-rooms was begun,
and by the following autumn it was ready for occupancy. It was four
stories high and contained ten large class-rooms, a dormitory on the
fourth story and a "Philalethic Hall" in the third story. This building-
faced eastward on Ninth Street.
The Vice-Province of Missouri was elevated to the rank of a
Province December 3rd, 1862. It contained one hundred and ninety-
three members within its jurisdiction.
The infamous Drake Constitution of 1865 imposed a heavy burden
of taxes on churches, schools, hospitals, orphan asylums and even on
the graves of the dead. The tax-gatherer collected from St. Louis
University on its buildings, church and grounds for one year, the
total of ten thousand dollars:
The sum was later on remitted by order of the legislature.
Property on Grand Avenue, between Lindell and Baker Avenues,
was purchased for the University, May 25th, 1867, with a view of
removing the institution to that locality of quietness and peace. The
price paid for it was more than fifty-two thousand dollars. On July
2nd, 1868 Rev. Francis H. Stuntebeck was installed as President of
the University, to succeed Father Thomas O'Neill who had retired.
On July 26th, Father Verhaegen died, having just completed his
sixty-eighth year. He was the best educated of Father Quickenborne \s
little band of scholastics at the Novitiate in Florissant, and as such
2 Father Weninger's writings cannot compare in power and persuasiveness
with the spoken word, supported by his surprising mannerisms and the reputation
of his strong Christian character.
Progress of St. Louis University 275
became the guide of his companions in the study of philosophy and
dogmatic theology. His sermons were distinguished by an eloquent
simplicity. He was a tall and very handsome man, who walked with
a dignified air; his genial countenance was lit up with merry twinkling
eyes.
There were three hundred and forty-six students enrolled for the
session of 1868-69.
On July 31st, 1871, Rev. Thomas O'Neil succeeded Rev. Ferdinand
Coosemans as Provincial. More remarkable for piety and humility, than
for brilliancy of mind or depth of learning, Father Coosemans governed
with practical good sense, and so his administration of nine years proved
a real blessing to the Province. The University, now under the rule
of Father Joseph Zealand, showed a remarkable progress over the
former session, there being a total of four hundred and two students in
attendance. The 6th day of October 1871, was the fiftieth anniversary
day of the entrance into the Society of Jesus of the six novices that
accompanied Fathers Van Quickenborne and Timmermans from White-
marsh, Md. to Florissant in Missouri to found the first residence and
novitiate of the Order in the unknown wilderness of the West. Father
Timmermans had died long since: Father Van Quickenborne had
entered into rest eternal after a life of heroic efforts in the cause of
Holy Church. Of the six novices, Fathers Verhaegcn, Elet and Smedts
had died after most happy and laborious lives: only three were still
among the living : Fathers De Smet, Van Assche, and Verreydt.
The first of these three, Peter J. De Smet, the illustrious Indian
missionary departed this life at the University on May 23rd, 1873.
Father Hill in his excellent History of the St. Louis University sums
up the leading traits of Father De Smets life and character :
" Perhaps no Jesuit since the restoration of the Jesuit order, in
1814, has gained so widespread a celebrity as Father De Smet. As long
ago as 1843, a volume of his letters, in which, with his own peculiar
power of narrating and describing events and scenes witnessed by him,
he gave an account of his first journey to Oregon, and among the
Indian tribes of the Rocky Mountains, was read extensively and with
avidity in the United States and throughout Europe. On the various
trips undertaken in order to advance the welfare of the Indian missions,
Father De Smet traveled over one hundred thousand miles ; he collected
principally in Belgium and Holland, one million of francs in money,
and in valuable objects for the altar, which were devoted to the various
missions of Kansas and in the Rocky Mountains; during the period
of forty years he induced a hundred young men to offer themselves to the
Province of Missouri, most of them with the view of going on the Indian
missions; and finally, not here to estimate the amount of good done
276 History of the Archdiocese of St. Louis
for the Indian race through these different means, he baptized many
of these aborigines with his own hands. His name is still in benediction,
and his love for the red men is still gratefully remembered among the
tribes of the Kocky Mountains, with whom his influence was so great
that the United States authorities more than once used his moral power
over those savages to pacify them, when irritated into violence by the
cupidity and injustice of dishonest agents, or by sharp traders that
had swindled or robbed them. ' '3 In exemplification, ' ' he assured us that
he had not known a single instance in which war was not occasioned
by a breach of faith on the part of the whites. The horrors of the
Chivington massacre in which a whole nation of Indians, men, women
and children, were mowed down by United States howitzers, after they
had stacked arms and assembled to accept the 'peace terms of Chiv-
ington,' had sowed the seeds of that terrible crop of vengeance which
Captain Jack of the Modocs was wreaking on the Whites in 1873."
Said the venerable Father, "Among the white people, if a husband
and father has seen his wife and children murdered, he generally seeks
revenge ; and the poor children of the forest, have this feeling of manhood
within them, in common with the rest of mankind. "We must not
blame the Indians too much for exercising the same spirit of retalia-
tion which their white neighbors have taught them." In 1870, "Father
De Smet received from the government at Washington the exclusive
right of nominating all Indian agents for Catholic tribes, or Catholic
sections of tribes; he exercised this office till a few months before his
death, when he was compelled, by ill health, to resign the trust.4
"Father De Smet's remains were buried on the little mound, shaded
by the tall black-thorn trees, by the catalpa, and the weeping willow,
in the garden at St. Stanislaus Novitiate, near Florissant, Missouri,
where are now buried all except one of the party who first reached that
spot, in June, 1823. "5
Good Father Jodocus F. Van Assche was the second member of the
trio just mentioned to be called away from the scene of his long and
faithful labors. He died at St. Stanislaus Novitiate on June 26th, 1877,
in the seventy-eighth year of his age. On the 26th of May he
started on horseback to visit the sick, carrying with him the Blessed
Sacrament. When two miles from Florissant, out on the Cross Keys
Road, he was suddenly attacked with paralysis, falling from his horse.
The faithful animal stood still, seemingly waiting for him to rise and
remount. He lay helpless on the ground, till a gentleman, happening to
pass that way, assisted him upon his horse. He wished to go on to the
3 Hill, " History of St. Louis University," p. 116.
* Chittenden and Eichardson, Father De Smet, pp. 1298, 1334, 1541, 1547.
5 Hill, 1. c., p. 116.
a </ C
J
■m^-^6. ~c/y?
Progress of St. Louis University 277
house of the sick person; but after riding a short distance he felt
that he could proceed no further, and he turned about and returned to
his' home at Florissant, which he reached with much difficulty. Dr.
Hereford being called, found the attack to be a serious one, that of-
fered little hope of recovery. The patient was removed to the St.
Stanislaus Novitiate, where, despite all that medical art and kindness
of friends could do for him, he gradually sank until he breathed his last.
A quaint little gentleman, of very benign appearance and somewhat
eccentric habits, Father Van Assche realized, in his whole life and con-
duct, the ideal of a Christian pastor, made perfect beyond all ordinary
men, by a charity that was unfeigned, because it knew no exception, it
refused no work, and it feared no sacrifice.
Father Felix Verreydt, the Kickapoo Missionary and Companion
of Father De Smet in the Potawatomi Mission near Council Bluffs out-
lived all his companions of the journey from Whitemarch, Maryland to
Florissant, Missouri. He died at Cincinnati, Ohio, March 1, 1883 in the
eighty-third year of his age, full of merit, and the peace of God.
The founders of the Western Province of the Society of Jesus are
long since dead ; but the work they accomplished with heroic courage and
endurance is still bearing rich fruit, in the University, the Colleges, the
parochial schools and the parishes they helped to found. Their honored
names can never pass away from the memory of the cultured Catholics
of our land.
Chapter 38
THE CHRISTIAN BROTHERS AND THE PAROCHIAL SCHOOLS
The third religious order of men to take up the work of education
in the diocese of St. Louis was that of the "Brothers of the Christian
Scbools," who on August 18th, 1849, opened a parochial school at the
Cathedral of St. Louis. This Institute was founded by John Baptist
de la Salle in 1679 at Rheims, where as Canon of the Cathedral he
established several free schools and introduced community life among
the teachers. The saintly founder received this community into his own
house and became their spiritual director and superior. In 1705 he
established the novitiate at St. John, which was at a later elate, removed
to Vangirard, near Paris. The rule of the Institute was approved by
Pope Benedict XIII, in 1725. The order was intended to conduct
schools. No member was permitted to strive after the dignity of the
priesthood, lest the proper purpose of the organization, Christian educa-
tion, become a secondary matter. The Institute had a rapid and healthy
growth throughout the states of Europe and even in Asiatic Turkey and
Africa.1 America received its first regular establishment of the Brothers
of the Christian Schools in 1846 when Archbishop Eccleston called them
to Baltimore. On August 18th, 1849, Archbishop Peter Richard Ken-
rick introduced them into his diocese of St. Louis.
Whilst this is a faithful outline of the establishment of
the Christian Brothers among us there are several earlier
historical incidents connecting the Christian Brothers with our
diocese. On the authority of Brother Barbas, one of the
five incorporators of the Academy of the Christian Brothers in 1849,
it is stated: "In 1718 M. Charron, one of the founders of the Hospital
in Canada, came to St. John and asked for four brothers. The "Ven-
erable," being consulted, at first advised that they should be given. All
arrangements were made, when, unexpectedly the Holy Founder re-
turned from his prolonged prayer, and begged Brother Barthelemy to
withdraw the promise. "But," said the Superior, "we have followed
your advice." "If the Brothers go, they will not succeed," replied
M. De la Salle. The negotiations were annulled and Charron after-
wards admitted that he had intended to send them separately into the
villages as teachers. This account Brother Barbas stated, was derived
from the Life of the Holy Founder; preserved in the Motherhouse at
Paris. To this was appended the following note: "One hundred years
Azarias, "Educational Essays."
(278)
The Christian Brothers and the Parochial Schools 279
later (1817) four Brothers were sent to New Orleans (Louisiana) where,
contrary to agreement, they were separated, and sent to various missions.
Deprived of the graces of community life, they soon tired, and with-
drew from the Institute. Thus the previsions of the Ven. De la Salle
were confirmed. In 1853, one of these former Brothers asked to make
a spiritual retreat in the Christian Brothers College St. Louis, Missouri.2
St. John Baptist De la Salle died on April 7th, 1719, and was canon-
ized in 1900.
After touching on this early attempt of the Christian Brothers
to establish their Institute in this diocese, we will now take up the story
of their successful entrance upon the work of education among us. In
1849 three Brothers, Elizaire, Peter and Dorothy came to St. Louis
at the invitation of Archbishop Kenrick and, after a brief stay in a
house west of the Cathedral, took possession of the Kider Mansion, at
the corner of Eighth and Cerre Streets, where they founded their first
college. But their first charge in the city was the care of the Cathe-
dral school. The school consisted of two classes, and a third was added
in November. Within a few months the number of Brothers was in-
creased to twelve. Additions to the brick building on Cerre Street were
made, and in 1852 the College was opened. Brother Patrick was placed
in active charge of the Community, and for eight years conducted its
affairs with distinguished success. In 1855 the Academy of the Chris-
tian Brothers was chartered by the State Legislature, the incorporators
being Brothers Patrick, Paulian, Barbas, Dorothy and Lawrence. A
branch of the Institute was formed on the North Side, 7th & Cass
Avenues, called St. Patrick's Academy. The parochial schools of St.
Patrick's, St. Lawrence O'Tooles, St. Bridget's, St. John's and St. Mala-
chy's parishes were for years conducted by the Christian Brothers; but
at present there is not one parochial school in the city remaining in
charge of the Order.
In 1882 the College was removed from Eighth and Cerre
Streets to Cote Brilliante on Kingshighway. The succession
of Superiors up to the removal of the College was, Brother Patrick,
Brother Ambrose, Brother Edward and Brother James.3 It was under
Brother James' administration in 1871 that the Brothers purchased the
Cote Brilliante property, comprising about twenty-one acres, from James
H. Lucas. The structure erected upon it was in the shape of a cross,
three stories high, with a frontage of three hundred and seventy feet.
The building was considered a model of elegance and usefulness at the
time. The College prospered at first ; but in the early nineties mis-
fortune began to overtake the promising venture. A decree came from
2 From M. S. in Archives of St. Louis Archdiocese.
3 Catholic Directory, 1850-1875.
280 History of the Archdiocese of St. Louis
Rome, dated January 11th, 1900, forbidding the members of the Order
to teach the classical languages in their schools. The reason for this
prohibition was the purpose of preserving the Institute for the primary
schools. Without Latin and Greek there cannot be a college. The
Brothers reluctantly submitted to the decree which shattered their most
sanguine hopes. But as their own Superiors in Europe were in favor
of the decree as being more in accordance with the spirit of the Insti-
tute,4 nothing was to be done, but to eliminate the classics from the
collegiate course. Parochial schools were no longer within reach.
But a fond hope sustained the Brothers that all would be well. The
headquarters of the St. Louis Province of the Christian Brothers was
established at La Salle Institute, Glencoe, Missouri. This place was
formerly the property of the Catholic Orphan Board, and in-
tended as a protectorate for wayward boys. Archbishop Evan
was closely identified with the establishment of the Protectory in 1871
and the following* years. The farm of 320 acres with all that pertained
to it cost the sum of $27,263.00. Liberal contributions were made by
a number of wealthy Catholics, chief among them John Doyle, John
Withnell, Joseph O 'Neill, J. B. Ghio and Mrs. Winifred Paterson. Vicar-
General Muehlsiepen made a strong appeal to the German Catholics of
the archdiocese, but with no great practical result. The Protectorate
languished and died for want of support ; and the assets were taken
over by the Brothers of the Christian Schools who made it their Novi-
tiate with the title of the La Salle Institute.
The Novitiate had heretofore been situated on Fourth and Market
Streets.
In 1926 there were at the La Salle Institute twenty-nine Brothers,
thirty-four scholarties, seventeen novices and twenty-five postulants.
Father Daniel W. Dowling was their chaplain.
The Christian Brothers College on Cote Brilliante continued to
struggle along under a heavy debt and various other burdens, until
the fateful day, October 5th, 1916, when all its grandeur, with the ex-
ception of the bare walls, was consumed by fire.
Although, for the remainder of that year (1916-1917), classes were
held in temporary quarters, conditions, resulting from the World War
then raging, made it impossible to secure suitable accommodations for
the student body, and it became necessary to suspend activities until
adequate facilities could be provided. Accordingly, a new site of ten
4 ' ' The Institute of the Brothers of the Christian Schools accepts the direction
of any kind of male educational institution; provided the teaching of Latin be ex-
cluded; but its principal object is the direction of elementary gratuitous schools."
Brother Paul Joseph in Catholic Encyclopedia, vol. VIII, p. 56.
The Christian Brothers and the Parochial Schools 281
acres was purchased directly west of Forest Park, in one of the most pic-
turesque sections of St. Louis County, on which was erected the present
modern fireproof structure.
Although great credit attaches to the Brothers of the Christian
Schools in our episcopal city for the substantial work they have done
for higher education among us, yet their most meritorious work was
accomplished in the parochial schools. When they arrived in
St. Louis in 1849, they numbered only three members : In 1870 their
number had increased to fifty-seven, with a novitiate that averaged
thirty aspirants. Besides their college with an attendance of 350, and
their Academy, with an attendance of 250, they attended eight parish
schools, St. Vincent's, St. John's, the Annunciation, St. Patrick's, St.
Lawrence's, St. Bridget's, St. Michael's, and St. Mary's, Carondelet,
with 1,660 pupils, under twenty-one teachers. This was a magnificent
start, assuring a permanent establishment of our Catholic School System.
The German parishes of the city, however, did not engage the
Christian Brothers in their schools. The absolute need of German at
the time forced them to employ lay -teachers or members of the German
Sisterhoods, or, as in the case of Father Goller of S. S. Peter and
Paul's,5 leading them to organize a German religious Brotherhood of
their own. St. Mary's Parish school was in care of one lay -teacher and
a number of Sisters with four hundred pupils. S. S. Peter
and Paul's Parochial School, with two secular teachers and
twenty Sisters de Notre Dame, had one thousand pupils. St.
Joseph's School, conducted by secular teachers and Sisters
de Notre Dame, had an attendance of one thousand. St. Liborius
Parish, with four hundred pupils was in charge of lay-teachers and
Sisters de Notre Dame, Holy Trinity had an equal number of teachers
and pupils. The school of the Bohemian Parish of St. John had two
hundred pupils under secular teachers and Sisters de Notre Dame.
This makes a total of 3,200 pupils of the German and Bohemian
Schools under control of the Sisters de Notre Dame and a few
Catholic lay-men as teachers. Two-thirds of the children in parochial
schools were of German descent, and one-third of Irish parentage. The
Cathedral School with two hundred and seventy pupils was now in
charge of secular teachers.
The Sisters of St. Joseph, with about 1,300 girl pupils, and, in a
lesser degree, the Sisters of Charity, the ladies of the Sacred Heart,
and the Sisters of St. Francis shared with the Sisters de Notre Dame
and the Christian Brothers the great honor and burden of establish-
ing the Parochial Schools in our city.
5 Concerning Father Goller 's ephemeral foundation of a religious Brother-
hood, Cf. Holweck, F. G., in « ' Pastoral-Blatt, " vol. 51, No. 7, p. 99.
282 History of the Archdiocese of St. Louis
The Catholic Directory of 1871 adds to these statistics the significant
remark: "Parish schools are also attached to most of the country
churches. ' '
The secret of success or failure, comparatively speaking, of a religious
Institute is found in the closer or laxer adhesion to the scope and pur-
pose for which the Rule was designed and approved. The Catholic
School system is now firmly established in the diocese of St. Louis, and
its wealthier parishes would certainly be well able to open a new field
to the Brothers of the Christian Schools. From the smoldering wreck-
age of their beautiful College the Brothers of the Christian Schools
rose with dauntless courage to start all over; they will, no doubt, take
up again in our city the most meritorious work appointed for them by
their Holy Rule, the education of youth in our parochial Schools.
Chapter 39
EXPANSION OF THE EARLY SISTERHOODS OF ST. LOUIS
The truly wonderful development of the religious Sisterhoods in
the diocese of St. Louis is owing, under God's Providence, to these two
circumstances: first the deep and strong and self-sacrificing spirit
of their pioneer leaders, and second, to the generous financial aid ex-
tended to them in their early struggles by Archbishop Kenrick and other
wealthy patrons, individuals, and associations.
Wealth also, as well as wisdom and power, is a driving force,
and may become no less honorable than they, when employed for the
advancement of mankind, and especially, when employed for the advance-
ment of religion. May the old Syriac word Mammon signify "divitias
de iniquitate collect as" riches collected from inquity, yet the things
summarized under the expression of wealth are creatures of God and
may, therefore, become honorable, if properly used. Good Bishop
Rosati was dreadfully hampered by the lack of means: and so at the
start was Bishop Kenrick. But since the surprising windfall of the
Thornton Bequest of almost half a million, in 1858, the Archbishop was
able, and perhaps all too willing, to advance large sums at nominal
interest or even in form of a donation, to the established Sisterhoods
and to new ones, for the purpose of building for them a better and more
beautiful home. Other Sisterhoods had noble patrons among the men
and women of great wealth in the city ; and others were supplied, though
more sparingly, by the Missionary Societies of Europe.
The Ladies of the Sacred Heart, the Sisters of Charity, the Sisters
of St. Joseph were already firmly established in the diocese at Bishop
Kenrick 's coming to St. Louis in 1842. The first home of the earliest
Sisterhood in the diocese, the Sacred Heart Nuns, was at St. Charles,
a small log cabin surrounded by fruit trees and shrubbery.
Here they prayed and suffered and waited, until their house in
Florissant was completed early in 1819, when the entire Community
proceeded under command of the Pastor of St. Ferdinand of Floris-
sant to take possession of it. But they found it even poorer than the
house they had left, and the place seemed even less promising for their
purpose. The rising town of St. Louis invited the Nuns to establish
their Convent and School within its precincts. Mother Duchesne was
anxious to go; Mother Barat in Paris was in sympathy with the
project. But whence shall the means come? "Mr. John Mullanphy,
a magistrate of the town, mentioned by Mother Duchesne as "a man
of wealth and merit, and capable of governing a kingdom," offered
(283)
284 History of the Archdiocese of St. Louis
to make over to the Society of the Sacred Heart, twenty-four acres of
land, in the centre of which stood a large building overlooking the
Mississippi, on the condition that the nuns would agree to take into the
house a specified number of orphans. Mother Barat sanctioned the
acceptance of these conditions.
On the twenty-seventh of May, 1826, Mother Duchesne, and one
orphan, left Florissant for St. Louis. The orphanage was soon installed,
but the opening of the young ladies' academy was delayed until the
fall. It was the first Catholic Academy in St. Louis. But the
neighborhood of the Convent was gradually relinquished to less desir-
able occupants, and the buildings became encrusted with the dust and
grime and smoke.
"In 1872, the boarding school was transferred to Maryville ; in
1893 the "Old City House" was abandoned; the community moved
to Maryland Avenue, taking with them the twenty orphans, their talis-
man of golden charity."
Of course, every St. Louisan knows the great Convent of the
Madams of the Sacred Heart at Maryville, near St. Anthony's Church.
For fifty-six years the Academy of the Sacred Heart of Maryville has
been a living center of true culture and refinement, where "funda-
mental principles of education have remained firm amidst the vagaries
of twentieth-century pedagogy, and whose high ideals embody the
Christian philosophy of sacrifice and charity."1
The spiritual direction of the community is with the Franciscan
Fathers. There are sixty-eight Sisters in the Convent. The academy
is attended by about one hundred and sixty pupils.
Maryville was and is a board-school; the second great Institution
of the Religious of the Sacred Heart, known as the "Academy of
the Sacred Heart and Mullanphy Orphan Asylum," is a day-school,
attended by about three hundred pupils, and the specified twenty
orphans. There are about forty Sisters in the Community. Both of
these Institutions have tasteful and commodious buildings, and are
placed amid beautiful surroundings.
St. Charles, that had lost the Sisters of the Sacred Heart in 1819,
was to welcome them back to the old log house in 1825. The old convent
building is still in use surrounded on three sides by newer and much
finer structures.
There are twenty -six Religious in the Community.
The Academy has an attendance of more than a hundred pupils.
The blessing of Saint Madelin Barat and her most saintly daughter,
Madam Duchesne, still rests, and we trust, shall ever rest upon these
Institutions.
i Anna C. Minogue, ' ' The Oldest Academies in Missouri, founded by Mother
Du Chesne," in "Western Watchman," October 27, 1918.
Expansion of the Early Sisterhoods of St. Louis 285
The Sisters of Charity had for their patrons the various members
of the Mullanphy family and the great Archbishop of St. Louis. "In
1828, under the auspices of Bishop Rosati, and thanks to the enlightened
generosity of John Mullanphy, the first hospital west of the Mississippi
river, had been opened in a house donated for the purpose and put in
charge of a colony of four Sisters of Charity of Emmitsburg, Md.
After some time a building, quite modest at first, but soon to
reach more ample proportions, was erected on the corner of Spruce and
Fourth Streets. As the "Sisters' Hospital," as it was common-
ly called, was for many years the only institution devoted to the care of
the sick, it was well patronized by all classes of people, one-third of
the inmates being habitually charity patients.
The number of Sisters had gradually to be increased, so that in
1847, there were twelve Sisters lending their ministrations to an aver-
age of 175 patients."
Mrs. Eliza A. Seton was the American founder of this Sisterhood.
Hence the members were often called Mother Seton 's Daughters. But
in 1850 Father Etienne, Superior of the Daughters of Charity of
France, effected the affiliation of the Sisterhood at Emmitsburg with
the Daughters of Charity of St. Vincent de Paul. Since that time
the designation Mother Seton 's Daughters is restricted to the Cin-
cinnati Branch of the Order.2
In July 1874 the "Sisters' Hospital" was transferred to the large
block on Montgomery and Bacon Streets which it still occupies.
For five years from 1858 to 1862 Archbishop Kenrick contributed
about $7,000. annually to help defray the expenses of the St. Louis
Hospital. Eighteen Daughters of Charity of St. Vincent de Paul form
the Community at the Institution, now designated as the St. Louis
Mullanphy Hospital.3
The number of patients during the year 1926 was 2,399, outdoor
clinic patients, 10,560. Connected with the Hospital is St. Louis
(Mullanphy) Training School for Nurses.
The second Institution founded and controlled by the Daughters
of Charity of St. Vincent de Paul, St. Vincent's Institution for the
Insane, was established in 1858. The old Sisters' Hospital on Fourth
and Spruce Street had a department for the insane. In time it became
necessary to provide a separate home for them, which was located on
Ninth and Marion Streets.
In 1861 the State Asylum at Fulton was suspended, and the
patients returned to their homes. At the request of the County of
St. Louis St. Vincent's received ninety patients in addition to the forty
2 Catholic Encyclopedia.
3 The cyclone of 1927, did heavy damage to the Mullanphy Hospital.
286 History of the Archdiocese of St. Louis
that were already there. Only eleven Sisters were in charge and their
number could not be increased for lack of housing space.
The Sisters erected a new building, eight miles from the Court-
house, which was opened June 25th, 1895. About one-fourth of the
inmates were charity patients. The Institution was subsidized by Arch-
bishop Kenrick from 1858 to 1862 to the amout of $17,885.00 in all.4
St. Ann's Widow's Home, Lying-in Hospital and Foundling Asy-
lum, also in charge of the Daughters of Charity of St. Vincent de Paul,
was organized on May 12, 1853.
The foundation started with four Sisters in the one-time home
of Father Cellini on Menard and Marion Streets. As a Foundling
Asylum it was the first institution of its kind in the United States.
As John Mullanphy left a bequest for the support of ten widows,
the Widow's Home was added to the Foundling Asylum, the combined
institutions being placed in a new building erected by the Archbishop
on a lot donated by Mrs. Ann Biddle on Tenth and 0 'Fallon. This
occurred on September 8th, 1858. The Maternity Hospital formed and
still forms a part of St. Anne's, as the Institution is popularly called.
In 1904 the corner stone for the new St. Anne's, 5301 Page Boulevard,
was laid, and the Sisters took possession. . . The erection of St. Anne's
Asylum cost Archbishop Kenrick the sum of $47,166. His contributions
towards the support of the three combined institutions for the five
years from 1858-1862 amounted to $10,758.00.5
The fourth institution of the Daughters of Charity of St. Vincent
de Paul is St. Philomena's Technical School.
In 1834 Bishop Rosati gave to the Sisters of Charity a small house
at Third and Walnut Streets, to be used as an asylum for boys and
girls. In 1841, the boys were transferred to St. Joseph's Asylum, in
charge of the Sisters of St. Joseph. Times were hard, suffering great,
many poor to be sheltered, and again the little house became insufficient
to accomodate even the girls. Archbishop Kenrick, therefore, in 1845,
erected a large building on Fifth and Walnut Streets, where the St.
James Hotel now stands, for training the more advanced girls. Thus
was organized St. Philomena's Industrial School, which was incorporated
in 1864. At this period, working-girls, out of employement, also found
a home there. This charity was continued twenty years by generous
donations from His Grace : the exact total is $32,389.00.
During the war suffering and destitution were so great, that two
sisters had the sole duty of visiting the sick and relieving the distressed.
Food and provisions were distributed to the needy. For this purpose
the Archbishop contributed within five years a total of $8,000.
4 Encyclopedia of the History of St. Louis, vol. IV, p. 1977.
5 Encyclopedia of the History of St. Louis, vol. IV, p. 1949 s., and answers
to Questionnaire.
Expansion of the Earl;) Sisterhoods of St. Louis 287
In 1864 the location began to prove unsuitable to the work. Prop-
erty was purchased on Clark and Ewing Avenue, and a new home
erected, to which the Sisters moved in 1868.°
In this parish, a new branch of work was taken up by the insti-
tution. St. Malachy's parish was without a building for the girls'
parochial school. The Sisters opened four rooms in St. Philomena's,
and later on, two more rooms were added.
For over thirty years, St. Malachy's School remained in charge
of the Daughters of Charity of St. Vincent de Paul.
In 1895, the parish erected a suitable building for the girls' school,
and the Sisters continued to teach, to visit the sick and relieve the poor
throughout the parish, until they found it impossible to support the
children of the Industrial School.
In September 1910, the faculty took possession of its new building,
Union and Cabanne Ave.
To more fully emphasize the nature of the teaching imparted,
and to obviate any misconception of the character of the institution,
the new home was incorporated under the title of St. Philomena's
Technical School.
When the Foundling Asylum conducted by the Daughters of
Charity was transferred to its new home on Tenth and 0 'Fallon Streets,
the Sisters established in the vacated house their Home of the Guardian
Angel. It was at first intended as a Female Protectory, but it gradually
extended its usefulness under the new name, The Guardian Angel
Settlement. The Settlement includes Day Nursery, Kindergarten, Sew-
ing School, Lunch Room, Sunday School, Working Girls' Club, Junior
Girls' Club, Playgrounds, Free Employment Bureau, Young Ladies'
Sodality. The Sisters also visit the poor and sick.
There were fifty children in the house in Mother Rose's time. But
since its organization as a Neighborhood Settlement, on February 27th,
1911, the number has grown to one hundred and eighty. The immediate
occasion for this change was the large number of children in the neigh-
borhood whose mothers were obliged to work for their support.
.Sequence of Sisters in Charge to date: Sr. Gertrude Stein; Sr.
• Cecilia Craign ; Sr. Constantia Mahoney ; Sr. Margaret Garvey.
"Ona beautiful day, May 27th, 1896" writes the historian of the
Sisters, "between five and six o'clock in the evening, just as the workmen
were finishing a stairway that led up to the fourth floor, a cyclone
struck our city and home : completely wrecked the new addition, tore
the roof, broke windows, but not one person was injured.
6 "St. Philomena's Technical School," by a Sister of Charity, M. S.
288 History of the Archdiocese of St. Louis
The children. Sisters and workmen all rushed to the chapel at the
first sign of danger and remained there until all was over."7
Among the minor beneficiaries of Archbishop Kenrick's Charity
the St Vincent's School established in 1843 at Tenth and St. Charles
Street, deserves special mention. It was for a long time in charge
of Sister Olympia of the Daughters of Charity, and was generally
designated by her name. It enjoyed great popularity and patronage :
but when the business portion of the city had spread beyond their
home and school, the Sisters sought another location. An extensive
building was erected at the corner of Grand and Lucas Avenues, of
which the Sisters took possession on November 1875. The institution
was now known as St. Vincent's Seminary. Sister Olympia, the first
Superior, died in 1875, and was succeeded by Sister Lucina. In 1911
St. Vincent's Seminary was discontinued, and on August 12th, 1912
the building was leased to the Catholic High-School Association, for
the use of the newly established Free High School for Girls, called
the Rosati-Kain.
Of the latest Foundation, the Marillac Seminary and Central House
and Seminary of the Daughters of Charity of St. Vincent de Paul, St.
Louis Province, in Normandy we will have to treat in a later
chapter.
The third Sisterhood established in St. Louis before the coming
of Bishop Kenrick was the Congregation of the Sisters of St. Joseph.
Their first establishments were situated in Carondelet and Cahokia.
The Cahokia establishment was destroyed by the flood of 1844: but
the foundation at Carondelet grew and flourished, and remains to this
day the Motherhouse and Novitiate of the Sisters of St. Joseph of
Carondelet.
It was early in 1860 that Mother St. John Facemaz, on the advice
of Archbishop Kenrick took up the movement to bring the scattered
members of her Sisterhood under a general government similar to that
adopted by the Sisters of St. Joseph of Lyons, in France. Her plan
suggested three provinces : one of St. Louis, one of Canada and another
of the Eastern States: all provinces to be visited under a Superior
General with residence at the Motherhouse in Carondelet. The plan
was accepted by the majority of the houses: and Mother St. John
was elected Superior General for six years.8 It now remained to secure
the approbation of the Holy See for the Congregation in the United
States. On the recommendation of Archbishop Kenrick and a number
7 M. S. Account of Guardian Angel Settlement.
8 Savage, Sister M. Lucida, "The Congregation of St. Joseph of Carondelet
1923, pp. 116-119.
Expansion of the Early Sisterhoods of St. Louis 2^9
of bishops the Decree of Approval of the Congregation was granted on
September 9th, 1863. The Constitution was approved on July 3rd, 1867.
But previous to these happy events, on January 21st, 1858, a fire
broke out in the Convent and destroyed the older parts of the build-
ings, among them the old log cabin Convent of the Sisters' earliest days:
the nortli wing, however, was saved by the heroic work of the faculty and
students of the Theological Seminary of Carondelet. In 1859 Mother
St. John made arrangements for the opening of St. Bridget's Orphan
Asylum in St. Louis, to which the Orphan girls were removed from St.
Vincent's. This new institution, sometimes also called Half -Orphan
Asylum was founded by the Archbishop at a cost of $21,109.49. In the
following year the Sisters of St. Joseph took charge of St. Bridget's
Parochial School, the teachers residing at the Orphan Asylum. In
1872, the Sisters opened a School in St. Lawrence O 'Toole's Parish.
Mother St. John's successor as Superior, Mother Agatha Guthrie,
was a strong advocate of the parochial schools, and during her first
six years of office supplied sisters for twelve parish schools in St. Louis
Province alone. The most prosperous were those of St. John's and St.
Patrick's Parishes. Other St. Louis Schools provided with teachers
by Mother Agatha at this time were : St. Nicholas in 1843, St. Francis
Xavier in 1875' and St. Michael's in 1876. It was Rev. Mother Agatha,
who in 1877 obtained in Rome the numerous relics now forming the
richest treasure of St. Joseph's Convent in Carondelet. These relics
were taken from the Catacombs in the first years of the nineteenth
century, by order of Pope Pius ATII and given to Count Nicholas
Savorelli, from whose family Mother Agatha was so fortunate as to
obtain the larger portion for her Convent.9 For a time from 1872-
1880 the Novitiate of the Sisters of St. Joseph was at Nazareth, five
miles south of Carondelet, in the center of a sixty-acre farm. Here
mass was celebrated for the first time on June 22nd, 1872, by Father
9 The solemn translation of Eelies at St. Joseph's Convent, took place on
Wednesday, the 17th, 1880. The relies are fourteen hundred in number and
vary in size from a skull or thigh-bone down to a drop of blood, or a few small
hairs. All are beautifully mounted or set, and ornamented. The most complete
and elaborately mounted and decorated are the entire bodies of St. Aurelia, a
martyred virgin, St. Berenice, a martyr also. There are several other entire
bodies encased in wax to give them the human shape. Vases, four in number,
hold drops of martyr's blood. The collection is accompanied by several marble
tablets taken from the catacombs which were used to mark the resting place of
the martyrs. The collection of relics is the largest on this continent. They were
removed from the relic room to the chapel in the Convent of Sisters of St. Joseph.
The procession was composed of twenty-four priests and eighty sisters, led by a
large number of young lady pupils and sisters. Priests bore the relics, then followed
the Bishop, last of all. After the relics had been placed in their receptacles,
Solemn High Mass was celebrated. Father Vincent O.F.M. officiated, assisted by
two Franciscan Fathers." "Western Watchman," November 27, 1880.
Vol. 11—10
290 History of the Archdiocese of St. Louis
J. M. I. Saint Cyr, the chaplain and spiritual guide of the Novices
until his death.10
In 1880 Mother Agatha brought the novices back to Carondelet,
where she erected a new wing to the building in 1883.
The Academy connected with the Convent had grown rapidly, and
attained great prominence under the direction of Sister William Mc-
Donald 1873-1886.
In 1883 the Sisters of St. Joseph were established in the school of
St. Anthony's Parish, and in 1886 in St. Teresa's Parish and that of
the Holy Name, all three in St. Louis.
To the Schools already mentioned as being in charge of the Sisters
of St. Joseph were added St. Leo's in 1893, the Holy Rosary in 1900,
St. Ann's in 1901, All Saint's, and St. Matthew's in 1902.
In 1885 Mother Agatha established a central house, to which the
teachers of the various schools of the city removed. The Convent was
blessed by Vicar-General Brady, August 24th, 1885, and placed under
the patronage of Our Lady of Good Counsel. It was at the Convent
of Our Lady of Good Counsel, of the Sisters of St. Joseph of Carondelet,
that the first teachers' institute was held in 1894, in which Sisters of
the various teaching Orders of St. Louis participated.
St. Teresa's Convent, 5831 Cabanne Ave., is another Home for
Sisters teaching in Parochial Schools. Sister M. Alacoque is the Super-
ior.
The other institutions conducted by the Sisters of St. Joseph in the
diocese of St. Louis are: St. Joseph's Deaf Mute Institute, 901 N.
Garrison Ave., Sister M. Mercedes, Superior.
St. Joseph's Male Orphan Asylum, 4701 S. Grand Ave.
St. Agnes Convent, Sidney St. and McNair Ave. ; 14 Sisters of St.
Joseph. Mother Rose Mary Superior.
Ste. Genevieve. Convent of St. Francis de Sales — Sisters of St.
Joseph. Sister St. Patrick, Superior.
The Congregation of the Sisters of St. Joseph was steadily in-
creasing in numbers, the statistics of 1875 showing a total of four-
hundred and fifty-three members. These were located in ten dioceses,
and had under their care thirteen thousand two-hundred and twenty
children.
Two other Sisterhoods were already established in the diocese of
St. Louis, though not in the episcopal city, at the time when Bishop
Rosati consecrated his Coadjutor, Peter Richard Kenrick: The Sisters
of Loretto, officially styled "The Friends of Mary at the Foot of the
Cross;" and the Visitandines or Sisters of the Visitation. Strictly
io It was at Nazareth in the summer of 1878 that the writer paid a visit to
Father Saint Cyr. Though blind the saintly old man said mass daily for the Sisters.
Expansion of the Early Sisterhoods of St. Louis 291
speaking, these two Sisterhoods take precedence in the order of time to
all others, save the Ladies of the Sacred Heart. For the Convent and
School at Kaskaskia was founded by the Visitandines in 1833; and the
Convent of the Lorettines at the Barrens dates back to 1823. But, as
we are here mainly concerned with the really wonderful growth of the
early Catholic Sisterhoods in the city of St. Louis, and in connection
with its masterful course of progress, we have taken the dates of the
earliest influence exerted by them on the life and culture of the metrop-
olis of the Mississippi Valley.
The Sisters of Loretto, so-called because their Motherhouse was
named Loretto by their saintly Founder, arrived at the Barrens, Perry
County on May 12th, 1823. The convent they built there was called
Bethlehem. Until it should be completed they accepted the hospitality
of the widow Clement Hayden, until July 4th, when they took possession
of their own dear Bethlehem.11 From here they sent out colonies of
Sisters to Apple Creek in 1831; to St. Michael's Fredericktown, and to
Xew Madrid in 1832; to Ste. Genevieve in 1837. These three earliest
foundations from Bethlehem were discontinued, after a short trial : Ste.
Genevieve in August 1858. But from Ste. Genevieve Convent the
little band of Lorettines went out to Father Schoenmaker's Osage Mis-
sion, and from the same center the Convent at Pine Bluff was organized
under Mother Agnes Hart, to be transferred, one half to Little Rock,
the other to the Post of Arkansas.
In October 1838 the Lazarist Father Brands pastor of St. Vin-
cent's Church, Cape Girardeau, received a community of seven Sisters of
Loretto, with six boarders, who had come from their dismantled Con-
vent of Bethlehem at the Barrens for the purpose of founding a new
house of their Order in his parish. Father Brands vacated his house for
their use. It was in the old mansion once occupied by the Spanish
Commandant of the district that they opened their school. In spite
of opposition from certain bigots, they gained the good will and con-
fidence of the people. A year later the Sisters were able to erect their
own buildings. Yet they were years of privation, those early years at
Cape Girardeau. In 1850 a terrible tornado laid St. Vincent's Con-
vent and Academy in ruins. It could not daunt the spirit of these
Sisters : the Convent and Academy was rebuilt in short order and
St. Vincent Academy continued to prosper with the years.12
ii There are two " Lives, " in English, of Father Nerinckx, one by Bishop
Maes, the other by Father Howlett. Numerous articles have been published in
regard to various phases of the Founder and the Foundation of the Lorettine
Sisterhood, some of which are mentioned in this bibliography.
12 Prcunte, Kev. E., Cape Girardeau, in the "Church Progress," January
27, 1894.
292 History of the Archdiocese of St. Louis
Still greater things, were in store for the Sisters of Loretto. In 1846
the Ladies of the Sacred Heart had decided, though reluctantly, to
suppress the Convent at Florissant. Mother Duchesne felt relieved
when told "that the Sisters of Loretto at the Foot of the Cross, had
taken up at Florissant the work so dear to her heart.''13
"The history of Loretto of Florissant during its probationary
period, was the history of the Barrens repeated; wrote the historian of
the Lorettine Sisterhood in Missouri ; ' ' here also the Sisters were blessed
with true and loyal friends, in the Jesuits. The community was governed
by Mother Elenore Clarke, and never was a Superior more sorely tried
by poverty and debt ; even the necessaries of life were sometimes lack-
ing. But a friend was at hand in the pastor of Florissant, Father Van
Assche, S. J., and through his aid the Sisters were able to purchase the
property from the Ladies of the Sacred Heart, and Loretto of Florissant
entered upon an era of prosperity which continues to the present. To its
classic halls came the daughters of some of the best families of the
South and 'West ; they in turn sent their daughters ; and now a third
generation is growing up under the fostering care and direction of the
Sisters."14 The first school conducted in St. Louis by the Sisters of
Loretto was situated on the corner of Tenth and Morgan Streets. It
was opened in 1862 under the name of St. Mary Academy. This they
subsequently discontinued, taking charge of the parochial school con-
nected with St. Michael's Church and also St. Joseph's School in Edina.
The property at Jefferson Avenue and Pine Streets was donated to
the Sisters of Loretto by Mrs. Anne L. Hunt in 1868 for educational
purposes. The foundation for an academy and boarding-school for
young ladies was laid during the same year, but the projected building
was not finished and the property was offered for sale with the consent
of Mrs. Hunt.
Xo acceptable offer being received, the Superior of the Academy at
Florissant, Mother Anne Joseph Mattingiy, began the erection of a
superstructure on the foundation already laid, but on a modified plan.
The new building was to serve the purpose of an Academy for day
scholars only. It was ready for occupancy September 7th, 1874. The
name it bore was Loretto Academy. Its chapel Avas dedicated to divine
worship on December 8th, 1874, under the title of "The Seven Dolors."
The Loretto Academy is well patronized, there being a regular in-
crease of pupils every succeeding term. The total number of scholars
registered for the session ending June 21st, 1875, was 50 ; the total
number registered for the session ending June 21st, 1882, was 148 ; the
13 Erskine, Marjorie, "Mother Philippine Du Cliesne, " p. 363.
14 Minogue, A. C, "Sisters of Loretto," in "Sunday Watchman," October
27, 1918.
Expansion of the Early Sisterhoods of St. Louis 293
number registered for the session of 1882-83 up to January 23rd, 1883,
was 156.
A few years ago Loretto Academy moved to its handsome new home
on Lafayette Avenue where the Sisters teaching in the parochial schools
of the city have their home. The city schools in charge of the Sisters
of Loretto before the Third Plenary Council of Baltimore were the
following: St. Michael's parochial school, St. Louis, 1869; Sacred Heart
parochial school, 1871; Old Cathedral parochial school, 1875; Immacu-
late Conception parochial school, 1876: After the Council the move-
ment set in with renewed energy: the Visitation parochial school, St.
Louis, was opened in 1886 ; St. Ferdinand parochial school, Florissant,
in 1887; St. Charles Borromeo parochial school, St. Charles, in 1893;
St. Edward and St. Rose parochial schools, in 1896; St. Cronan parochial
school, in 1903; St. Pius parochial school, Immaculate Conception pa-
rochial school, Maplewood, in 1906; Our Lady of Mt. Carmel parochial
school (Baden), and St. Catherine parochial school, in 1912. The new
foundation of the Lorettine Sisterhood in Webster Groves, as belong-
ing to the splendid era of Archbishop Glennon, must be reserved for
a later chapter.
The fifth and last religious Sisterhood established in the
diocese of St. Louis prior to the advent of Bishop Kenrick was
that of the Visitation Nuns. It was in the "year of the great waters"
1844, that St. Louis drew to itself the Sisters of the Visitation founded
in 1833 by Bishop Rosati in Kaskaskia, Illinois. The ancient parishes
along the east-bank of the Mississippi were then no longer under the
care of the Bishop of St. Louis. Chicago had become the see for all
Illinois. But Bishop Kenrick had asked for a colony of the Visitandines
from Kaskaskia for the episcopal city, and his request was readily
granted. On the morning of April 14th, 1844, Mother Agnes Brent
with five companions started for St. Louis by steamer and within six
hours they arrived at their destination and were housed for eight days
with the Sisters of Charity. They rented a house on Sixth Street and
fitted it up, as best they could, for a Convent and school. Meanwhile
the Mississippi river was playing havoc with the Convent they had just
left.15 The dramatic incidents of the rescue of the Sisters remaining at
Kaskaskia from the flood have been related in a former chapter. Suffice
it to say that the entire Community of Kaskaskia found itself in St.
Louis. As the house on Sixth Street was altogether too small to ac-
comodate them all, the Community under Mother Isabella King took
up their abode in the house of Mrs. Anne Biddle. This noble bene-
factress of the Church, then established the refugees from Kaskaskia in
15 Shipman, Paul R., ' ' Establishment of the Visitation Xuns in the West, '
in ''American Catholic Quarterly," January, 1886, p. 36.
294 History of the Archdiocese of St. Louis
her spacious mansion on Broadway, where the Sisters erected a two-
story building for the School.
In July 1846, after two years of separation, the two branches of
the Visitation Sisterhood were reunited under Mother Agnes Brent
as Superior and took possession of the Archbishop's place on Ninth
Street, where they made various improvements.10
A large lot on Cass Avenue had been bequeathed to the Sisters
by Mrs. Anne Biddle, on which they began to build their Convent
and Academy. The Archbishop advanced the funds necessary for com-
pleting the building, about $120,000.
At last the time for removal came. The Archbishop accepted the
improvement made by the Sisters on his property on Ninth Street in
lieu of rent due him, and in the Spring of 1858 the Sisters were in-
stalled in their beautiful Convent and Academy of the Visitation. In
order to encourage them and to help them to keep down their in-
debtness, the Archbishop, in the six years from 1863 to 1868, paid for
the education of poor children the sum of $15, 692. 65. 17
The Visitation Convent appears in old prints as a stately build-
ing, three stories high, in the midst of woodland scenery. We subjoin the
course of studies followed at the Young Ladies' Academy of the
Visitation in 1881 :
"The Course begins each year on the First Monday in September.
"THE COURSE OF STUDIES of the first class comprises As-
tronomy, Chemistry, Physics, Physiology, Botany : History, Ancient and
Modern, Sacred and Ecclesiastical; Rhetoric, Prose and Poetical Com-
position, English Literature and Elocution; also, Geometry, Algebra,
and the more advanced portions of Arithmetic, Mental and practical,
and Book-keeping.
"The studies of the Second Class comprise Classical, Sacred and
Physical Geography, Ancient and Modern; Sacred and Ecclesiastical
History, Mythology, Grammar, Rhetoric, Botany, Prose and Epistolary
Composition, Mental and Practical Arithmetic, Geometry, Book-keep-
ing, Reading and Penmanship.
The studies of the Third Class comprise Ancient and Modern
History, Mythology, Modern and Physical Geography, Orthography,
Grammar, Familar Science, Prose and Epistolary Composition, Dicta-
tion and Reading, Mental and Practical Arithmetic, and Penmanship.
The studies of the Fourth Class comprise Modern Geography, His-
tory, Orthography, Grammar, Epistolary Composition, Dictation, Read-
ing, Penmanship, and Mental and Practical Arithmetic.
ic Shipman, ibidem, p. 37.
17 Archbishop Kenrick's Account Book.
Expansion of the Early Sisterhoods of St. Louis 295
In the Junior Department the course of studies comprises History,
Geography, Orthography, Penmanship, Reading, Epistolary Composi-
tion, Dictation, Mental and Practical Arithmetic.
Vocal and Instrumental Music, Drawing, Oil and Water Color
Painting, Sewing, Wax, Lace and Hair Work.
Latin and all Modern Languages are taught."18
On August 16th, 1887 the Sisters of the Visitation opened a day-
school farther west, the St. de Chantal Academy, and then acquired,
far out on Cabanne Avenue, a beautiful site for the new Convent and
Academy of the Visitation, which was finished in the summer of 1892.
According to their agreement made with Archbishop Kenrick in 1869,
"that they should give the Archbishop or his legal representative the
proceeds of whatever portion of their property they might be empower-
ed to sell,"19 the Sisters of the Visitation transferred to His Grace the
C on vent property on Cass Avenue in cancellation of their debt to him.
Within its hallowed walls the Diocesan Seminary was reestablish-
ed after a lapse of years, under the guidance and control of the Vin-
eentian Fathers.
is From an advertisement in Mueller, Schematisms, 1882.
19 Archbishop Kenriek's Account Book.
Chapter 40
ARCHBISHOP KEXKICK'S VISIT TO ROME
The close of the year 1866, November 30, marked an epoch in Arch-
bishop Kenrick's life. On that very day, the Feast of St. Andrew.
twenty-five years ago, he had received episcopal consecration in Phila-
delphia at the hands of the sainted Bishop Rosati of St. Louis. Arch-
bishop Kenrick wished to spend this memorial day in quiet contempla-
tion without any public manifestations as are usual on such occasions.
But the German Catholics of the city expressed their loyalty by a
grand torchlight procession; and the Archbishop accepted the ovation
with meek submission and gentle patience.
Twenty-five years of constant labor and self-sacrifice had merited
for him a vacation. The Eternal City was his goal. The occasion was
the Eighteen Hundredth Anniversary of the Martyrdom of St. Peter,
which was to be celebrated in Rome in 1867. A large part of the
Catholic episcopacy of the world was expected to attend the festivities.
On May 27, 1867, Archbishop Kenrick, accompanied by Father Pat-
rick J. Ryan,1 then pastor of the Annunciation Church, left St. Louis
for Cape Girardeau whence, after the ordination of nine priests, they
proceeded to Boston, and there took the Steamer Asia on June 5, en
route for Rome. They landed in Ireland, and, after a brief stay.
journeyed to Rome, where they were received with high honors.
There they attended the. celebration that had called them to Rome.
In union with the assembled prelates, the Archbishop signed the solemn
protest against the spoliation of the Holy See by the Italian revolu-
tionists, and a declaration that the temporal power of the Pope was
necessary for the freedom of the Church. Passing through Italy.
Germany and France, the Archbishop returned to Dublin, where he
spent delightful days of rest amid the familiar scenes of his early life.
It was in his native Dublin that he uttered from the pulpit the touch-
ing testimonial of his love for his native land: "Ireland differs from
other nations in this, that whilst these have given martyrs to the Church,
she is the martyr-nation of the world."
On June 16, 1868, the Archbishop and his companion landed in
\'e\v York and on June 23 arrived in St. Louis'. He was met by a
delegation of priests and laymen, who escorted him to his residence
near St. John's Church. On the following Sunday a public reception
l Father Patrick J. J'yan in the course of time became Coadjutor to the
Archbishop of St. Louis and Archbishop of Philadelphia.
(296)
Archbishop K enrich' & Visit to Bonn 29*3
held in honor of the Archbishop's return. The procession w as
nearly three miles l<>u<_r. Mis Grace received the greetings of his
episcopal citj standing on the doorstep of his house. Mr. El. A. Bake-
well delivered the address of welcome; and the Archbishop responded
fly.
During the Archbishop's absence the Vicar-General of the Arch-
diocese, Father Melcher, had exercised the functions of government,
and the Bishop of Alton, Damien Henry Juncker, had administered
the sacrament of Holy Orders to four candidates for the ministry,
among them the future Vicar-General of the Archdiocese, Father Boog.
On July 12 the Archbishop consecrated Joseph Melcher Bishop of Green
Bay, Wisconsin. This solemn function took place al St. Mary's Church.
Fathers Patrick J. Ryan and Benry Muehlsiepen were now ap-
pointed Vicar-Generals, and Father Charles Ziegler succeeded to the
office of Secretary. Vicar-General Ryan became pastor of St. John's
Church in place of Father Ring.
On September 12th, the Archbishop consecrated his old friend
.John .Joseph Bogan Bishop of St. Joseph, Missouri.
The year 1869 brought to the Archbishop the old round of duties;
cornerstone-layings, church dedications, ordinations, services and ser-
mons in his pro-cathedral of St. John. In the meantime events of
greal momenl were unfolding themselves in the Church Dniversal.
on .Inly :;. L868, iii> Eloliness Pope Pius IX had issued the call to
the P»islm|>v ,,t" the Catholic World tor an ecumenical Council, to as-
semble at the Vatican Basilica on the Feasl of the [mmaculate Con-
ception, December B, 1869. A little later a very fatherly invitation
wenl out from the Pope 1<> the separated brethren of the Eastern
schismatic churches and to the Protestanl Christians throughout the
world. It was the firsl ecumenical Council within three hundred years
since the greal Council of Trent, since those early days of Protest-
ant storm and stress, ;i saddening change had come over Christendom.
The spirit of pr< me of the tenets of the Church had ;tt
last resulted in the spirit of absolute negation of all revealed truth.
' d. tie- Catholic Church, and she alone, had remained firm in the
joyful profession of all the sacred truths once delivered to the saints.
And now the Church was girding herself to take up tie- gage of spir-
itual warfare, and to strike the blow that should lay low the triple
lead of th«- dragon, infidelity, heresy and schism.
Archbishop Kenrick was deeply interested in these preparations
\'<>v ile- inevitable conflict. In his Pastoral Letter of 1865 he had taken
occasion to publish tic much maligned '•Syiialms of tic Principal
Errors of our Time." adverting to its importance in tie- following
won
298 History of the Archdiocese of St. Louis
"The Holy Father has availed Himself of the publication of the
Jubilee-Indulgence to condemn certain prevalent errors of our times,
as also to promulgate in a collected form, condemnations of the same
or similar errors, made by him since he ascended the Pontifical chair.
These authoritative declarations we receive with all the reverence and
respect which is due to the voice of the Vicar of Christ ; recognizing in
that voice our only sure and safe guidance amidst the labyrinth of
human errors; as also obeying the authority of Him who speaks to
us, on this occasion, through the successor of Peter, placed as was Peter
to confirm his brethren."2
Whilst, however, accepting the guidance of the Pope without re-
serve and without fear of consequences, Archbishop Kenrick had some
misgivings in regard to the question of Papal infallibility which he
felt sure, would be proposed to the deliberation of the Council. Of
course, he never for a moment, doubted the infallibility of the Church
in all matters of Faith and Morals. Xor did he doubt the infallibility
of the Pope, when speaking as the Head of the Church in union with
her members. It was this very faith that made him extol, even be-
yond the bounds of truth, that famous saying of St. Vincent of Lev-
ins : "Quod semper, quod ubique, quod ab omnibus creditum est, id
est Catholica Veritas." as if these words could also be applied in a
negative way : quod non semper, quod non ubique, quod ab omni-
bust creditum est, id non est Catholica Veritas."3 The fact is: before
the Vatican Council there were two schools of Catholic thought, one
commonly designated as ultramontane, the other roughly comprised
under the title of Gallican. Like the schismatic Orient, the Gallican
believed in synthetic organization. The single churches being grouped
together in a larger unit ; the ultramontane builded constructively from
the center of Unity — from Rome. "Among the native Catholics of
England," wrote a keen observer of the times, "and more with the clergy
2 The Syllabus, sent to the Bishops of the Catholic Church by Pope Pius
IX on December 8, 1864, together with the Encyclical letter, "Quanta Cura," is
an authoritative condemnation in eighty propositions, of an equal number of
errors of this time, ranging from pantheism to liberalism. The sixteen proposi-
tions condemned by the Encyclical Quanta Cura certainly fall under the judg-
ment of Papal infallibility, As to the rest, theologians are not agreed, some hold-
ing that all those condemnations are made by infallible authority; others main-
taining that the negative character of the propositions leave a certain liberty of
interpretation as to the dogmatic sense of each. All Catholics must hold, however,
that the entire Syllabus, being an emanation from the Supreme pastoral and
teaching office of the church, must be accepted by all with the submission of
mind and will.
3 "What was believed always, and everywhere, and by all, that is Catholic
truth," St. Vincent. "What was not always believed, nor everywhere, nor by all,
that is not Catholic truth."
Archbishop Kenriek's Visit to Rome 299
probably than with the laity, there was a considerable survival of
what is called Gallicanism, a sort of national pride and tendency in
religion, as opposed to the other extreme known as Fltramontanism.
Manning described himself as an Ultramontane, and Newman as a
Gallican. Of course, there is between these two views no disagreement
in faith, though one would sometimes suppose differently from the
heated language occasionally indulged in by one or the other towards
the opposite party."4
Archbishop Kenriek's view of the Church and its Head inclined
to that of the Gallicans. He, as so many another leader of thought
and spokesman of the Faith of his day. believed, that it was the office
of the Bishop of Rome, as Supreme Pontiff, to decide controversies
and condemn errors, and that such decisions and condemnations must
be regarded as final and infallible, if accepted by the Universal Church.
According to this view, the College of the Bishops, whether assembled
in Council or dispersed in their sees, in union however with the
Roman Pontiff, was the true seat of infallibility ; but the Pope, sep-
arated from the body of the Bishops, if that were possible, did not
enjoy the gift. Practically, there was no difficulty, as the Pope's de-
crees and decisions in matters of Faith and Morals, had always been
accepted by the Church as infallible utterances. For this very rea-
son many considered a formal decision on the matter altogether unne-
cessary, and in a way hurtful to the Church.
Among the Catholics of England the two great leaders of thought,
Manning and Newman, both converts to the Faith, held opposite views,
not on Papal infallibility itself, but on the opportuneness of its defi-
nition. "The great Archbishop of Westminster," says a contempor-
ary writer, "was, before and during the Vatican Council, the strong-
est of the many strong promoters of the definition : whilst the hum-
ble son of St. Philip Xeri, though ready to receive a clear definition
of that doctrine, did not think it opportune at that time. His own
treatise on development showed that the entire scroll, of the truth had
been held by the Church free from injury from the very beginning,
but that it was unfolded by the Church during the ages only just as
fast as intellectual progress, and denials or discussions brought each
several phase of the truth more and more into intimate relation with
the thought or the needs of the time. Like many other Catholics
whose faith was absolutely unimpeachable, he dreaded the effects that
would follow, as he believed, on the definition of infallibility among
the great masses of non-Catholics who did not understand the mean-
* Thomas F. Galway, ' ' American Catholic Quarterly Keview, " vol. 31-25. The
word " Gallican" was used by Manning, not in reproach, but merely to define his
own and Newman's position as to Papal Infallibility, which both believed.
300 History of the Archdiocese of St. Louis
ing of papal infallibility as held by Catholics, and would perversely
persist in misunderstanding it." In 1666 he wrote that he thought
"its definition inexpedient and unlikely. Manning, at this time, was
quite sure of the contrary, and was fretted by the attitude of New-
man and those in England who thought with Newman. Both were
Catholics of sound Faith, but each placed a particular emphasis on
that by which he had been drawn to the church."5
Archbishop Kenrick entertained a very high regard for both Man-
ning and Newman, but his preference between the two was Newman.
Not that the influence of Newman, in any way. warped his judgment
on this or any other matter. Archbishop Kenrick was an independent
thinker, and simply held the opinion he had always held since he
came to man's estate, as he tells us in his "Concio Habenda at non
Habita:" "Almost forty years have passed since I there (in May-
nooth College) pursued the study of Theology under the learned John
O'Hanlon, then lecturer in Theology, now professor of higher theo-
logical science in the same college. The treatise Be Ecclesia by that
man of venerated memory. Delahogue. one of the French emigres
in the time of the great French Revolution, contained nothing on the
infallibility of the Pope, except a thesis conceived in these words: "In-
fallibilitas Summi Pontificis non est de Fide."
"In 1831. the aforesaid lecturer on Theology, O'Hanlon. of his
own accord, gave us the thesis — 'The Pope, speaking ex cathedra is in-
fallible,' not to convince us of it. but to give us the opportunity of
becoming acquainted with this weighty opinion, by the reasons in fa-
vor of it, adduced from various quarters. I confess that I was one
of those who took the affirmative. But the new and hitherto unheard-
of procedure did not meet the approval of all the professors, one of
whom, the lecturer on Holy Scripture, who afterwards became Presi-
dent of the College, expressed his displeasure in pretty plain terms,
to my classmate, now Bishop of Clonfert. from whom I learned the
fact."6
Such reminiscences served the Archbishop as premonitions of the
great struggle in which he was to figure far more prominently than
he expected or desired. Yet he felt assured that all would be well
with the Church. As to himself personally he had but little concern.
Securus judicat orbis tcrrarum'1 was his watchword as it had been that
of Newman.
5 Galway, ibidem.
6 Cf. Peter Richard Kenrick 's Coneio Habenda at non Habita, in "Inside
View of the Vatican Council, " p. 149.
1 It was Wiseman's quotation of St. Augustine's word, "Securus judicat
orbis terrarum," which has been interpreted to mean "Catholic consent is the
safe judge of controversy," that finally decided Newman's conversion.
Archbishop Kcnrick's Visit to Rome 301
But the time had now arrived when he must start for the Eter-
nal City. In view of his protracted attendance at the Council he ap-
pointed Vicar-General Ryan as administrator of the Archdiocese with
Vicar-General Muehlsiepen in charge of the German and Bohemian
parishes. The date of this double appointment was October 8th, 1869.
The Archbishop landed in Ireland. In Dublin, in November he was
joined by Father Constantine Smith, whom he had chosen as his sec-
retary and theologian. Journeying to Paris, he spent three weeks,
visiting the various places of interest in that renowned capital. "One
day," writes Father Smith, "the Archbishop had just recounted to
me the history of the various treasures of the sacristy of Notre Dame,
and as we re-entered the Cathedral, I saw standing looking towards
its pulpit an ecclesiastic of imposing figure and striking countenance.
Archbishop Manning stood before us. The two prelates saluted and
spoke to each other for a few moments. They dined a few evenings
after together. Thus chance brought about the meeting of the two
prelates who were destined to exercise, each in his way, a most decided
influence on the deliberations of the Vatican Council."8
Archbishop Connolly of Halifax, and Father Hecker, the founder
of the Paulists, joined Archbishop Kenrick on the journey from Paris
to the Holy City. On their way they visited the Cathedral of Strass-
burg and spent a few days in Munich. They then entered TyroL
crossed the Brenner Pass, and followed the Eisack and the Adige riv-
ers into the Trentino. As they passed the historic town of Trent,
they gazed upon the church in which the most renowned Council of
the Church 's history had been held three hundred years previous. Short-
ly afterwards, the travelers emerged from the narrow defiles of the
valley and entered the plains of Lombardy. They passed through
Florence and in the morning of December 1st, arrived in Rome. Apart-
ments in one of the ancient palaces were assigned to the Archbishop
and his Secretary.
"One week after our arrival," wrote Father Smith, "on the
morning of the Feast of the Immaculate Conception, December 8th,
1869, amid salvos of artillery from the castle of St. Angelo and the
pealing of bells and the play of fountains in the great square of St.
Peter's, descended the scala regia in rich pontificals, the Bishops of
the Catholic world, called to take part in the deliberations of the Vat-
ican Council. Along the Grand Vestibule, at either end of which is
an equestrian statue of Constantine and Charlemagne, and on through
the great doors of St. Peter's the procession moved. Up an Avenue
through St. Peter's, formed by two lines of soldiers of -the Antibe Le-
s The Catholic Standard and Times, Philadelphia, March 21, 1896.
302 History of the Archdiocese of St. Louis
gion, it proceeded till it reached the confessional, or high altar, where
it turned to the right and entered the council chamber. At this door
I left the side of the Archbishop and was conducted to a seat in one of
the loggias. Solemn Pontifical Mass commenced. At the farther end
of the chamber sat Pio Nono upon his throne, having his Cardinals
seated on each side of him in the form of wings. Immediately be-
fore and facing him sat the Patriarchs. Further on to his right, on
ascending tiers the archbishops and bishops were arranged according
to seniority. I noticed that my Archbishop ranked that day the sev-
enth oldest in the world. When the ceremonies of the Mass were
completed, the Pope rose and in a tone of voice of marvelous clearness
and almost preternatural power entoned the "Te Deum." The thou-
sand assembled prelates took it up, the joyous wave of sound swelled
beyond the enclosure of the Aula and re-echoed back from more than
100,000 human voices, and reverberating through the vast edifice died
away in the great dome. The Vatican Council was opened."9
C. F. Smith, ''Catholic Standard and Times."
Chapter 41
ARCHBISHOP KENRICK'S PART IN THE COUNCIL
The Vatican Council was, even from the historical point of view,
one of the greatest events of the Nineteenth Century. The number of
prelates from all parts of the globe assembled in Rome, about nine
hundred, was far greater than that of any previous Council of the
Church. The Pope, as spiritual ruler of the Church Universal, was
still the temporal Sovereign of Rome and the surrounding territory
called the Patrimony of St. Peter. All the magnificence of pomp
and ceremony with which the greatest artistic force of the world was
able to produce was thrown around the wonderful gathering. The
mystical Orient and the rationalistic Occident were looking on with
rapt interest and expectation. The statesmen of Europe, Bismarck,
Gladstone, Napoleon III, Prince Hohenlohe, the leaders in historical
science, Doellinger, Lord Acton, Maret, Dupanloup and a host of oth-
ers were calling the world's attention to the prospects of the historic
assembly, for good or for evil, according to the position of the ob-
servers. The meeting place was the right transept of the mightiest
Cathedral of Christendom, specially fitted up for the occasion. The
Pope himself presided at the public sessions, whilst the General Con-
gregations were conducted by one of the five Cardinals appointed
for the purpose by the Holy Father. The subject matter to be sub-
mitted to the Fathers of the Council had been previously prepared by
a special commission of learned theologians and canonists from various
nations. It was arranged under four heads :
I. Concerning Faith.
II. Concerning Discipline.
III. Concerning Regular Orders.
IV. Concerning Oriental Rites.
The first section, concerning Faith, was subdivided into three
schemata :
I. On Catholic Doctrine.
II. On the Church, and its Head, and its Relation to Civil So-
ciety.
III. On Matrimony.
By order of the Pope four standing committees or deputations of
twenty-four members each, were formed, all except the presiding Car-
dinal, elected by the Council. These deputations were to receive all
the objections and emendations the Fathers thought proper to make
(303)
304 History of the Archdiocese of St. Louis
in regard to the various schemata submitted to them in printed form,
with the Pope's declaration that they were "nulla nostra approbation
munita," that they were, therefore, subject to discussion. The
Holy Father stated at the same time, that the Fathers of the Council
were at Liberty to propose any new matter that was of real benefit
to the Church.
The order of proceeding as defined by His Holiness was as fol-
lows : The Fathers of the Council were to examine each schema, and
then submit their criticisms and emendations, to the deputation that
had charge of the particular matter. The deputation was then to ex-
amine the remarks of the Bishops and decide whether they were per-
tinent and acceptable or not. One of the delegation then was to refer
the matter to the General Congregation, which was almost daily in
session; and it was the privilege of each member of the Council to ex-
press his opinion on the matter or form of the proposed schema.
When completed, the Constitution, as it was then called, was to be sub-
mitted to the vote of the assembled Fathers and finally announced to
the world by the Holy Father himself.1
The first public session of the Council was held on the Feast of the
Immaculate Conception, December 8, 1869, for the purpose of organi-
zation. In the second public session, which was held on the Feast of
the Epiphany, January 6, 1870, the Holy Father first made the
solemn Profession of Faith, and then the Fathers of the Council,
after hearing the profession of Faith read to them, approached the
papal throne, and each took the oath on the Gospels; "Ego, N. N.
Episcopus X. N. spondeo, voveo et iuro iuxta formulam praelectam.
Sic me Deus adjuvet et haec Sancta Dei Evangelia."
The real work of the Council was done in the General Congrega-
tions, the first one of which was held on December 10, 1869, under
the presidency of Cardinal de Luca. There were present six hun-
dred and seventy-nine Fathers. Of English speaking Bishops Man-
ning, Spaulding, Leahy and Alemany, of Germans and Austrians
Simor, Leclochowski, Senestrey, Gasser and Bishop Martin of Pader-
born were members of the standing Committee or Congregation that
had charge of Matters on Catholic Faith.
The Schema on Catholic Doctrine was up for discussion. Cardi-
nal Rauseher of Vienna made the first address and was followed by
Archbishop Kenrick of St. Louis. The Archbishop spoke briefly and
to the point, saying that the schema did not meet his approval, as it
was too lengthy, and as its form deviated from that of counciliar de-
crees. He would advise that a selection of these chapters be made
for discussion which seemed most necessary, and that the deputation
l The Acts and Decrees of the Vatican Council fill volume VII of the great
Collectio Laceusis.
Archbishop Kenrick's Pari in the Council 305
on matters of Faith then elaborate an exposition of the Faith and sub-
mit it to the Council for approval.2
The discussions on the Schema concerning Catholic Doctrine as
opposed to the principal errors of the times, being finished in the
Forty-Sixth Congregation, the Third Public Session of the Council
was called for April 24, 1870. About four and one-half months had
been consumed in accomplishing such a small part of the matter pro-
posed to the Council. Immediately after the solemn promulgation
of the Constitutio Dogmatica De Fide Catholica, a large number
of the Fathers were permitted to leave for home. Some had been
excused from further attendance on the sessions of the Council two
months previous, among them the American Bishops Melcher, Hogan,
Lamy, Feehan and 0 'Gorman. These prelates received leave to re-
turn to their dioceses on account of the urgent wants of their new
ecclesiastical districts.
On March 6, 1870, Archbishop Kenrick directed a letter from
Rome to his faithful friend, Vicar-General Muehlsiepen, in which he
gave expression to his feeling of weariness and dissatisfaction :
"Most of us are very tired of Rome, and would willingly leave
it. The Council has been now three months in session, and nothing
has been done. The body is too big for work, unless divided into sec-
tions ; and those who had the management of matters were, and are,
unwilling to attend to the suggestions made to them by those who
had experience in similar assemblies. ( Should you ever come across an
article which appeared in the Moniteur of Paris, about three weeks
ago, you will find a detailed and realistic account of what has been
the character of our proceedings and the cause of their insuccess.
"The regulations first made have been found insufficient, new
ones have been promulgated; with what results remains to be seen.
They appear to many, among whom I count myself, to be highly objec-
tionable, and scarcely reconcilable with the liberty a Council should
have. Their immediate effect is to suspend our ordinary general con-
gregations, of which we have had three or four every week. In the
last twelve days we have had none ; and it is said that two or three
weeks more may elapse before we be again summoned to meet.
"The Council appears to have been convoked for the special pur-
pose of defining the Papal Infallibility and enacting the propositions
of the Syllabus as general laws of the Church. Botli objects are
deemed by a minority, of which I am one, inexpedient and dangerous,
and are sure to meet with serious resistance. The minds of both par-
ties are considerably excited; and there is every reason to fear, that
the Council, instead of uniting with the Church those already separ-
2 Archbishop Kenrick had taken the same stand on a similar occasion at
the Second Plenary Council of Baltimore.
306 History of the Archdiocese of St. Louis
ated from it, will cause divisions among ourselves most detrimental to
Catholic interests. Let us pray that the Providence of God may over-
ride the passions of men."3
The next subject to be treated by the Council was the Schema De
Ecclesia. This Schema, in its original form, treated (1) of the
Church as the Living Body of Christ, (2) of the Pope as the Head
of the Church, (3) of the relations existing between the Church and
Civil Society. But in accordance with Archbishop Kenrick's sugges-
tion, though not in consequence of it, the Presiding Cardinals sub-
stituted that part of the matter which seemed most important to them,
and to many Fathers of the Council. As early as Christmas day, 1869,
the Archbishop of Malines had made use of his privilege to call for
the immediate treatment of the Supreme Power in the Church.
The doctrine of Papal Infallibility is clearly announced in the
Archbishop's proposal, though the word itself it not used. In the
meantime Archbishop Manning was busy getting the signatures of
some four hundred Fathers of the Council to a petition for the dog-
matic decision on the Infallibility of the Pope. This petition was
sent to the Presiding Cardinal on January 28, 1870, to be submitted
to His Holiness. The petition had its intended effect. Instead of
the original Schema De Ecclesia Christi, the Constitutio Prima De
Ecclesia Christi, containing a brief introduction and three chapters
on the Primacy of the Supreme Pontiff and a fourth chapter on His
Infallibility was submitted.4
It seems now that the storm which had been raging around the
Council Chamber raised a serious disturbance among the Fathers in
Council assembled. There was a comparatively small, but very able
and tireless minority, whose members opposed the definition of the
Infallibility of the Pope, who, however, were held together, not on a
fixed principle of accord, but by an agreement to defeat, if possible,
the majority of the so-called infallibilists.
To analyze the constituent parts of this body we shall, with Cardi-
nal Gibbons, class them according to ideas:
3 Original in Archdioeesan Chancery of St. Louis.
4 Before the opening of the Vatican Council Archbishop Kenrick's stand
on Papal Infallibility was substantially that of his brother, the Archbishop of
Baltimore: "That way of speaking is not approved, according to which the
Pope is declared to be infallible of himself alone; for scarcely any Catholic
theologian is known to have claimed for him as a private teacher the privilege
of inerrancy. Neither as Pope is he alone, since to him teaching, the college of
bishops gives its adhesion, which, it is plain, has always happened. But no
orthodox writer would deny that pontifical definitions accepted by the college of
bishops, whether in council or in their sees, either by subscribing decrees, or by
offering no objection to them, have full force and infallible authority." Theol-
ogia Dogmatica, quam coneinnavit Franeiscua Patricius Kenrick, vol. I, p. 241. 242.
Archbishop Kenrick's Part in the Council 307
"The first class comprised those, who, believing the doctrine them-
selves, or at least favoring it speculatively, did not think it capable
of definition, not deeming the tradition of the Church clear enough on
this point.
"A second class, the most numerous, regarded the definition as
possible, but practically fraught with peril to the Church, as imped-
ing conversions, as exasperating to governments. For the sake of peace,
and for the good of souls, they would not see it proclaimed as of faith.
"All of these dissident prelates," adds the gentle Cardinal, the last
survivor of the Council, "acted with conscientious conviction of the
justice of the cause they defended. They were bound in conscience to
declare their opinions, and to make them prevail by all lawful influ-
ence. If on one side or the other of this most important and vital
question, they went beyond the limits of moderation, or used means
not dictated by prudence or charity, it is nothing more than might
have been expected in so large a number of persons, of such varied
character and education. "5
Our own Archbishop Kenrick was a member of this party, and in
particular, one of the first class, as described by the Cardinal, favor-
ing Papal Infallibility speculatively, as a theological opinion, but one
not capable of definition."
We, the Church's children of a later day, for whom the clear,
concise and comprehensive definition of the Vatican Council has re-
moved all doubt, and most difficulties, may wonder, how a churchman
of Archbishop Kenrick \s undoubted loyalty, genuine piety and strict
orthodoxy could stand up before the assembled Bishops of the world,
to oppose the doctrine of the Pope's infallibility; for oppose it he did,
though not to the point of absolute denial. Archbishop Kenrick was
too strong and outspoken a character to fear the possible effects of
a truth, when he was convinced that it was a rruth. He cannot, there-
fore, be called a mere opportunist, as some would have him consid-
ered. He held that the doctrine was not as yet sufficiently clear, nor
firmly established in the consciousness of the Church to merit a dog-
matic definition. In this sense he might have been called an inoppor-
tunist. On listening, however, to the arguments of the opposition
leaders, a number of whom were really great and good men, and him-
self revolving in his mind the numerous historical facts that seemed to
contradict the opinion of the doctrine's defenders, an honest doubt
arose in his mind, whether the Pope could judge securely and infallibly,
unless he acted in union with the Universal Church, of which the
Bishops were divinely appointed spokesman."
•r> Life of Cardinal Gibbons, by Allen Sinclair Will, vol. I, p. 126.
6 On the title page of his Concio Archbishop Kenrick quoted the words of
Sacred Scripture, " O Timothee, depositum custodi, devitans prof anas vocum novi-
308 History of the Archdiocese of St. Louis
Of course there never was the least doubt in the Archbishop's,
mind, that infallibility was present in an ecumenical Council, where
the Head and the Members, the Pope and the Bishops, concurred in
rendering a decision on Faith or Morals. Nor did he ever doubt, that,
if the Pope spoke as Head of the Church, even without the Concur-
rence of the Bishops, his decision was infallible, if the Bishops of
the world accepted it within reasonable time. "Roma locuta, causa
finita." All this the great xVrchbishop saw as plainly as any one.
But what he does not seem to have seen for a time was that the Pope's
decisions must be infallible in themselves or, as the Council expressed
it, "ex sese, non ex consensu Ecclesiae irreformaoiles.^ Yet such is
the fact. For if the Pope could err in official decisions on Faith or
Morals, whilst the Bishops of the Church, either in Council assembled,
or dispersed throughout the world, faithfully held to the truth, the
seamless garment of the Church would be rent asunder, the unity of
faith would be lost.
The debate on the Fourth Chapter of the First Constitution on
the Church, which treats of the Pope's Infallibility was begun imme-
diately after the third public session. A very large number of the
Fathers announced their intention to address the Council on the ques-
tion. Archbishop Kenrick at first intended to maintain silence, as he
"took for granted anything pertinent to the subject would be more
fully and forcibly said by others/' But as Archbishop Cullen of Dub-
lin, a member of the deputation on matters of Faith, had from the
pulpit said some things in which the American Prelate's honor was
sorely wounded, he felt obliged to answer his charges, and, as he was
not permitted to reply at once, he joined the long series of the Fathers
who had asked and received permission to make an address at the
proper time. This happened in the Fifty-fifth General Conference,
May 20.
Archbishop Kenrick attended the long succession of Congrega-
tions or meetings of the Council and listened attentively to the ex-
haustive and often exhausting streams of eloquence for and against
the matter proposed. Cardinal Gibbons, then only Bishop Gibbons,
describes him in a few choice words in his "Retrospect of Fifty
Years: "Archbishop Kenrick of St. Louis was among the most note-
worthy prelates from the United States. Archbishop Kenrick spoke
tates et oppositions falsi nominis scientiae, quam quidam promittentes circa fidem
exciderunt. I Tim., 6-20, 21 intimating thus that the doctrine of Papal Infallibility
did not belong to the depositum fidei. By adding the dictum of Paschasius
Radbertus, "Not upon Peter alone, but upon all the apostles and successors of
the apostles was the Church of God founded," Lib. VIII, in Matt. 16, he intimated
that the entire college of Bishops, with the Pope as the head, was the true seat of
infallibility.
Archbishop Kenrick's Part in the Council 309
Latin with most admirable ease and elegance. I observed him, day
after day, reclining in his seat with half-closed eyes, listening atten-
tively to the debates, without taking any notes. And yet so tenacious
was his memory that, when his turn came to ascend the rostrum, he
reviewed the speeches of his colleagues with remarkable fidelity and pre-
cision without the aid of manuscript or memoranda."7
The meetings were held during the hours between 9 and 12 in the
morning. The afternoons and evenings were free, for rest, study
and social calls. Archbishop Kenrick's secretary, Father Constan-
tino Smith, has left us a fine description of what occupied the minds
of the opposition members of the Council.
''Frequent meetings of various shades of opinion as to the oppor-
tuneness or the inopportuneness of the definition of the Papal Infal-
libility were now held outside the Council chamber. Effectually, Rome
was divided into two camps. For three months, the greatest intellectual
men of the Church were almost equally divided against each other.
Manning, the consummate ecclesiastical statesman, rather than
the profound theologian, in virtue of his great eloquence, controlled
in a masterful way the forces of the infallibilists. With him were
the Bishops of Malines, Ratisbonne and Paderborn. The chief among
the French opponents were Dupanloup and Darboy; also Cardinal
Mathieu and Bonnechose. The chief Austrian opponents were Car-
dinals Schwarzenberg and Rauscher and Bishop Strossmayer. Bishop
Hefele headed the German opposition. Archbishop Kenrick stood at
the head of the opponents belonging to the American episcopate. But
there was one man, not attending the Council, not a Cardinal, not a
Bishop, who wielded among English-speaking peoples an influence
more potent, though silent, against the definition of the dogma of the
infallibility than any other, viz., John Henry Newman, afterwards
created a Cardinal.
After three months of debate, during which period, the intellec-
tual forces were equally divided, after the intellectual opponents
had exhausted every lawful method of debate, every resource that
could be devised; after every argument, philosophical, scriptural, so-
cial, moral, civil, had been exhausted in trying to defeat or even post-
pone the definition, on this 13th of July the contest ended, the most
memorable that had ever taken place in the annals of ecclesiastical
history. It was well. Both sides acknowledged that no more could be
done ; God alone could decide it. Up to this, for His own wise ends,
God permitted the full play of human reason, often swayed by deep-
est feeling;. But now the Divine illumination came.'"
7 Cardinal Gibbons, Betrospect of Fifty Years, vol. I, p. 32.
8 The Catholic Standard and Times, Philadelphia, March 21, 1896.
310 History of the Archdiocese of St. Louis
But before this final act, Archbishop Kenrick took a step that
was to bring upon him the harsh judgment of many Catholics and the
still more disagreeable plaudits of the secretaries and so-called lib-
erals, without accomplishing the least practical result. One hundred
and eleven Fathers had announced their intention to address the
Council : Forty-six had spoken by the beginning of July. Sixty-five
names were still on the list. Dark war-clouds had arisen on the hor-
izon; if the question of Papal Infallibility were not acted upon with-
in a short time, the whole matter would have to rest in abeyance.
The honor of the Church required that the center of unity, the Divine
institution of the Papacy, should not receive such a terrible setback.
The vast majority of Fathers was in favor of the definition of the
infallibility of the Supreme Pontiff. The members of the opposition
were using dilatory tactics. In the Eighty-second Congregation held
July 4, the Presiding Cardinal suggested that the Fathers who were
still booked to speak, should renounce their right. All the orators,
excepting two, acquiesced. There were four hundred and sixty-nine
Fathers present at this Congregation. Archbishop Kenrick was not
present and thereby lost his right to speak. But he was determined to
bring his views to the knowledge of the Fathers of the Council. He
sent his Secretary, Father Smith, to Naples to supervise the publica-
tion of his pamphlet entitled, "Concio Petri Ricarcli Kenrick, Archi-
episcopi S. Ludovici in Stations Foederatis Americae Septentrionalis
in Concilio Vaticano Habenda at non Habit a, Naples, 1870. "9 This
publication was intended for the Fathers only, but to be circulated
outside the Council chamber. It was in substance a belated attempt
to refute the strictures, Archbishop Cullen of Dublin and Archbishop
Manning of Westminister had made on his objections to the Schema
on the Church of Christ.
In his Concio Archbishop Kenrick speaks in the highest terms of
admiration of these two distinguished churchmen : "It was with great
delight that I listened to the recent speech of the Archbishop of West-
minister in this assembly. I was at a loss which most to admire, the elo-
quence of the man, or his fiery zeal in moving or rather commanding us
to enact the new definition. The lucid arrangement of topics, the abso-
lute felicity of diction, the singular grace of elocution and the supreme
authority and candor of mind which was resplendent in his speech
almost extorted from me the exclamation: 'Talis cum sis, utinam noster
esses.' "
Archbishop Kenrick \s Concio is not so much an attack upon the
Pope's Infallibility, as rather a defense of the infallibility of the
Bishop's united with the Pope. It has become one of the rarest of
o Cf. Granderath, S. J., Geschichtc des Vatikanischen Konzils, vol. Ill, eh.
10, pp. 288-292.
Archbishop Kenrick's Part in the Council 311
books: however, it is reprinted in Professor Friederich 's Docu-
menta and Illustrandum Concilium Vaticanwm. The American Tract
Society published an English translation, edited by Leonard Woolsey
Bacon.
The decisive moment came on July 13. The Eighty-fifth general
Congregation, which was attended by six hundred and one Conciliar
Fathers, four hundred and fifty-one voted, Placet ; eighty-three, Non
placet, and sixty-two: Placet Juxta modum. The question had been
decided by an overwhelming majority; the minority realized that
their cause, so bravely and skillfully defended, was lost : but not con-
vinced of the opposite view, they decided to absent themselves from
the final public session on July 18. By order of the Pope, the Secre-
tary read the Constitutio Dogmatica Prima De Ecclesia Christi, and
then invited the Fathers to give their vote, either Placet or Xon Pla-
cet. All but two voted, Placet; and these two immediately after the
definition gave in their adhesion.10
The Holy Father then rose and confirmed the Constitution with
his supreme authority, and addressed a few touching words to the as-
sembled Fathers: "The highest authority of the Roman Pontiff does
not oppress but erect, does not destroy but builds up, and frequently
confirms in dignity, unites in charity and strengthens and supports
the rights of the Bishops. Therefore, those who now judge in a
state of commotion, should know that a few years hence, they who
once held the contrary judgment will abound in our judgment, and
then they will judge "wi spirit u aurae lenis."11 How beautifully
these prophetic words of Pio Xono were fulfilled in the case of Arch-
bishop Kenrick, we shall see in the following chapter.
io Only two Bishops voted Non Placet, one of them was Bishop Fitzgerald
of Little Rock. But both Bishops immediately accepted the dogma, Bishop Fitz-
gerald saying to the Pope: "Now I believe, Most Holy Father."
ii Granderath, vol. Ill, p. 500.
Chapter 42
ARCHBISHOP KENRICK'S SUBMISSION TO THE VATICAN
DECREES
After the promulgation of the infallible teaching authority of the
Roman Pontiff in the Fourth open session of the Council the partici-
pants received permission to absent themselves until November 11, on
which day the discussion of the remaining schemata should be taken
up. The work of the deputations, however, was to continue through-
out the summer months. But it appeared before long that this plan
could not be carried out. On July 19 the war between Germany and
France broke out, and at the withdrawal of the French garrison
from Rome, the troops of Victor Emmanuel took possession of the
Eternal City. Under these circumstances the Pope, on October 20,
suspended the sessions of the Council.
Archbishop Kenrick had left Rome with the other members of
the minority, sad at heart and undecided as to what his future course
should be. There were some men of honored name who tried to draw
him into open rebellion against what had now been declared a dogma
of Faith. But those who knew that Archbishop Kenrick never failed
to make his daily meditation, had no fear for him in this regard.
Such a man of prayer would not follow in the footsteps of a Doel-
linger or a Reinkens. Yet the future looked dark and perplexing.
On his homeward journey this spiritual conflict was carried to
the proper conclusion. The cause for which he had fought during
the Council was. after all. only a part of the truth: the infallibility
of the Bishops in union with the Pope. According to the decision
of the Council where Pope and Bishops had acted in unison, the full
truth was the infallibility of the Pope, not only when speaking by
advice or consent of the episcopate, but always when speaking ex
cathedra, and defining a doctrine of Faith or Morals for the univer-
sal church. Practically the Archbishop had always held this to be
true, though not satisfied with the reasons put forward to prove it.
But the Council had spoken; and the Catholic world had, to all
appearances, accepted the decision as final. Most of the opponents
had submitted to the decision. As for the objections he had urged
against the doctrine, and which he still considered true, he had to
admit they Avere not conclusive, and hence, as mere difficulties, he
should not allow them to raise a single doubt in his mind, now that
the Council had spoken. The dogma, no matter by what means it
was brought to a passage, was clearly a truth of Divine revelation.
(312)
Archbishop Kenrick's Submission to the Vatican Decrees 313
This course of reasoning is but the interpretation of the Arch-
bishop's own words, addressed to Lord Aeton: "Sufficient time seems
to have elapsed to allow the Catholic world to decide whether or not
the decrees of the Council were to be accepted. The greater number
of Bishops in minority had signified their assent to them. Among
other names published in one of the Brussels papers, 1 read with sur-
prise that of Mgr. Ma ret. Although some still held out, they were so
few that hesitating to declare my submission would have had the ap-
pearance of rejecting the authority of the Church. THIS I NEVER
INTENDED TO DO. T could not defend the Council or its action;
but I always professed that the acceptance of either by the Church
would supply its deficiency. I accordingly made up my mind to sub-
mit to what appeared inevitable, unless I were prepared to separate
myself, at least in the judgment of most Catholics, from the Church."1
The Archbishop arrived in St. Louis on December 31st, 1870, after
an absence of more than fourteen months. His return was quiet and
unobtrusive, as he had declined a public reception. Yet an ecclesi-
astical reception was arranged for the following Sunday. It was held
at St. John's Church, and all the bells of the Catholic Churches of
the city were rung in honor of the occasion. An address was read
by the Vicar-General, Very Rev. P. J. Ryan, in St. John's Church, in
the presence of many of the secular and regular clergy of the diocese.
The Archbishop responded feelingly, saying: "To that portion of
the address which refers to my course in the Vatican Council. I have
this to say : Up to the very period of that Council I had held as a
theological opinion what that Council has decreed to be an article of
Christian Faith, and yet I was opposed, most strongly, to the defini-
tion. I knew that the misconceptions of its real character would be
an obstacle in the way of the diffusion of Catholic truth. At least
I thought so. I feared, in certain parts of Europe especially, that
such a definition might lead to the danger of schism in the Church;
and on more closely examining the question itself, in its intrinsic evi-
dence, I was not convinced of the conclusiveness of the arguments by
which it was sustained, or of its compatibility with certain well ascer-
tained facts of ecclesiastical history which rose up strongly before my
mind. These were the motives of my opposition. The motive of my
submission is simply and singly the authority of the Catholic Church.
That submission is a most reasonable obedience, because of the neces-
sity of obeying and following an authority established by God ; and
having the guaranty of our Divine Savior's perpetual assistance is in
i The letter of Archbishop Kenrick to Lord Acton was first published in
Prof. Schulte's "Der Altkatholizismus ' ' Giessen, 1887. It was republished in the
St. Louis daily papers on March 29, 1891.
314 History of the Archdiocese of St. Louis
itself evidence, and cannot be gainsayed by any one who professes
to recognize Jesns Christ as his Savior and his God.
"Simply and singly on that authority I yield obedience and full
and unreserved submission to the definition concerning the character
of which there can be no doubt as emanating from the Council and
subsequently accepted by the greater part even of those who were
in the minority on that occasion. In yielding this submission, I say
to the Church in the words of Peter and of Paul, "To whom, 0 Holy
Mother, shall we go, but to thee ? Thou hast the words of eternal life ;
and we have believed and have known that Thou art the Pillar and
the Ground of Truth."2
Some theologians found fault with the phrase, "simply and singly
on the authority of the Church I yield obedience and unreserved sub-
mission to the definition," as if the Archbishop meant only an ex-
terior act without an interior conviction. This was a rank injustice,
as implying that he, for the sake of being left in place, consented to
say what he did not believe. As Archbishop Ryan wrote in his brief
Memorial on the death of his friend : ' ' Submission to a doctrine means
believing it, and without such faith submission were hypocrisy, of
which no man ever dared to accuse the departed prelate."3 The
writer then goes on to prove the Archbishop's absolute sincerity by
quoting the introductory words of his address on the occasion of his
home-coming: "Up to the very period of the assembling of the Coun-
cil I had held as a theological opinion what that council had decreed
to be an article of Christian Faith."4 But how did the Archbishop
surmount the historical difficulties that seemed to stand in the way of
his sincerely accepting the truth of the definition. Let us consider
his own explanation :
"I reconciled myself intellectually to submission by applying
Father Newman's theory of development to the case in point. The
pontifical authority, as at present exercised, is so different from what
it is supposed to have been in the early Church, that it can only be
supposed in substance by alloAving a process of doctrinal development.
This principle removed Newman's great difficulty, and convinced him
that, notwithstanding the difference, he might and should become a
Catholic. I thought that it might justify me in remaining one. The
positive arguments supplied by tradition for the power as actually
exercised are not stronger than those brought forward by the advo-
2 Cf. The Two Archbishops Kcnrick, by John J. O'Shea, pp. 332 and 333.
O 'Shea's sketch of Peter Richard Kenrick is a poorly written compilation, but
contains a number of important documents.
3 American Catholic Quarterly Review, vol. XXI, p. 427.
4 Ibidem, p. 428.
Archbishop Kenrick's Submission to the Vatican Decrees 315
eates of papal infallibility; nor is it easier to reconcile the Acts of
the Fifth Council in reference to Vigilius with the one, than the con-
demnation of Honorins by the Sixth with the other. "s And again:
"I submitted most unreservedly, not availing myself of any of the
ingenious explications of the dogma, set forth by Mr. Maskell, but tak-
ing the words of the decree in their strict and literal significance."0
But how shall we reconcile these clear-cut statements with the
following words from the same letter: "I gave as the motive of my
submission 'Simply and singly' the authority of the Church by
which I was well understood to mean that the act was one of pure
obedience, and was not grounded on the removal of my motives of op-
position to the decree as referred to in my reply, and set forth in my
pamphlets."7
In order to understand the full import of this declaration, we
must make a distinction. There is a difference between the motives
of Catholic Faith, and the motives of credibility of a doctrine. The
motive of Faith can be but one, the revelation of God made known
to us by the infallible authority of the Church. The motives of credi-
bility are many and manifold, some appealing to one, some to an-
other mind ; the motive of faith refers to the revealed truths, the
motives of credibility to the fact of revelation ; the motive of faith pro-
duces absolute certitude, the motiva credibilitatis only moral certi-
tude. Now, in Archbishop Kenrick's pamphlets published at the time
of the Council, the motives of credibility advanced by his opponents
in favor of papal infallibility were attacked as either insufficient or
utterly worthless. But the promulgation of the infallible teaching
authority of the Pope by the Council furnished an all-sufficient mo-
tive of credibility as well as the true and only motive of Christian
Faith: "It is revealed doctrine."
In one particular, and that a very important one, the Archbishop
candidly admits having made a mistake in his argument. "My state-
ment, to which your Lordship refers, that Papal Infallibility could
not become an article of faith even by the definition of the Council
5 Letter to Lord Acton. Concerning Pope Vigilius, who approved the Acts
of the Fifth Council, condemning the teachings of Theodore of Mopsuestia, after
he had refused to attend the sessions of the Council. Pope Honorius was con-
demned by the Sixth Council for a letter he was supposed to have written to
Sergius on the two operations in Christ, not defining the question, but counsel-
ling silence. In both cases the question of Papal Infallibility was supposed to
have been denied. But the case of Vigilus militated against the infallibility of
the Council, as much as the case of Honorius did against the infallibility of the Pope.
The fact is that neither case had anything to do with an ex cathedra pronouncement.
6 Letter to Lord Acton.
7 Letter to Lord Acton.
316 History of the Archdiocese of St. Louis
resolves itself into two others; namely that what is not already a
doctrine of faith cannot be made so by a conciliar definition, and that
papal infallibility, anterior to the definition, was not an article of
faith. The first of these propositions is undeniable. The second, it
appears, must be given up. My proof of the second was incomplete,
as it chiefly referred to countries where the English language is
spoken. Even in regard to these countries it does not appear to be
satisfactory, as the principles recognized by the ecclesiastical author-
ties, in such countries, and generally entertained by the faithful in
them, appear to establish the contrary. The power of the Pope in
doctrinal matters was universally recognized as a rule of faith; nor
was this principle materially affected by the tacit assent of the
Church, which even Gallican divines, held to be sufficient to give his
decision all the weight of conciliar definitions. ' '8
Whether the Archbishop was right in rejecting all and sundry
motives of credibility urged by his opponents is not the question here.
He may have been mistaken and, in some cases, certainly was mis-
taken; but the removal of his motive of opposition to the decrees, as
set forth in his pamphlets, was not required to enable him to make
a sincere and genuine act of faith in the decrees after their approval.
Archbishop Kenrick's letter to Lord Action does sound one dis-
cordant note, in saying: "Notwithstanding my submission, I shall
never teach the doctrine of papal infallibility, so as to assure from
Scripture or tradition in its support, and shall leave to others to
explain its compatibility with the facts of ecclesiastical history, to
which I referred in my reply. As long as I may be permitted to re-
main in my present station, I shall confine myself to administrative
functions, which I can do the more easily without attracting observa-
tion, as for some years back I have seldom preached.' '
"I have steadfastly refused to publish a Pastoral Letter on the
Council, although urged thereto by one of my suffragans, by the Arch-
bishop of San Francisco and indirectly, through the suffragan bishop
referred to, by Cardinal Barnabo. I have also declined to write to
the Pope, although the last named (Barnabo, in sending me some
marriage dispensations for which I had asked, invited me to do so.
I have also refused to take any part in the demonstrations which
have been made generally in the United States in favor of the Tem-
poral Power, and my name is not found among those which, in this
city, prepared and sent to Rome an address to the Pope on the occa-
sion of the Italian occupation of his territory.9 I mention these cir-
s Letter to Lord Aeton. Strictly speaking, not an article of faith, but belong-
ing to the deposit of Faith.
9 On June 25, 1871, the twenty-fifth anniversary of the elevation of Pope
Pius IX to the chair of St. Peter was celebrated in the city of St. Louis with ini-
Archbishop Kenrick's Submission to thi Vatican Decrees 31*3
cumstances to show your Lordship thai in whal I have done I have
not been actuated by any desire to stand well with the Church author-
ties in Rome."10
These last signs of Archbishop Kenrick's irritation do not refer
to the dogma of papal infallibility, hut rather to the manner in which
it was secured. For he plainly states that he accepted the dogma
unreservedly, '"simply and singly on the authority of the Church."
lint how could he pr«ach on the doctrine without touching "on the
motiva credibilitatis?" And these he did not consider to be convinc-
ing. For the same reason, a Pastoral on the Council seemed out
<>t* question. As \'<n- writing to the Pope or protesting against the
spoliation of Rome by the Italians, the Archbishop thought he had
no particular reason, especially as Ids doing so, would have been in-
terpreted by many as a measure inspired by fear. He felt that he
had done no more than was his right and duty in the matter, and that
he had no apology to offer. We can understand the Archbishop's
feelings under such trying circumstances. Yet it would have seemed
more consonanl with the greatness of his mind if he had, like Fene-
lon, the Archbishop of Cambrai, under similar circumstances, imme-
diately ascended the pulpit to condemn his pamphlets and throw them
into the fire: mil the intense and almost unbearable strain of his
iiar activities had seriously reduced his vitality and rendered his
nerves nil loo sensitive. Besides there was a special occasion for the
table outbreak.
Archbishop Kenrick's letter to Lord Action is dated March 29,
1871. More than two months previous he had written his letter of
submission to the Cardinal Prefect of the Propaganda. Barnabo. So
all requirements seemed fulfilled to place or rather leave Archbishop
Kenrick in good standing with the Head of the Church. Only the
Concio published in Naples in the heat of combat, seemed to threaten
a new storm. The pamphlet had been submitted to the Congregation
of the Index, and had been condemned as containing grave errors, but
through persona] consideration had not appeared among the list of
prohibited works. Cardinal De Angelis exhorted Kenrick to antici-
pate its public condemnation by adhering strictly to the decrees of
the Council. Pope Pius himself is reported to have said to the R
tor of the American College when he announced to him the Arch-
bishop's submission: --Still he muM retract those pamphlets pub-
remonies. There was a parade of Catholic societies four miles in length
and :i genera] illumination of the <ity ;it night. Bonfires and pyrotechnic dis]
were -urcs of the demonstration of loyalty t<> the Holy Father. The
Archbishop w;is not in the city on that day.
10 Letter to Lord Acton.
318 History of the Archdiocese of St. Louis
lishecl at Naples."11 If the Pope really said this, he certainly made
no great effort to obtain this retraction. But the rumors were irritat-
ing. The Pamphlets did not get on the Index of Forbidden Books
and their author was never again reminded of them. Pope Pius was
later on reported to have said: "Mgr. Kenrick is a great man. but
he is as pious as he is great, and he is as orthodox as he is pious and
great."12 And still later, Pope Leo XIII, according to the account
of Cardinal Gibbons, uttered this beautiful and in the main just
judgment on Archbishop Kenrick :
"The metropolitan of St. Louis was a noble man and a true Chris-
tian Bishop. When he sat in Council as a judge of the Faith, he did
according to his conscience, and the moment the decision was taken,
although it was against him. submitted with the filial piety of a Catholic
Christian."13
11 Letter to Lord Acton.
12 Cardinal Gibbons Retrospect of Fifty Years, vol. I, p. 32.
13 A. C. Will, Life of Cardinal Gibbons, vol. I, p. 129.
Chapter 43
ARCHBISHOP KENRICK 'S TWO CHIEF ASSISTANTS
During his long stay in Rome in 1870 Archbishop Kenrick, as a
matter of course, visited the Cardinal Prefect of the Propaganda, his
immediate Superior, to render an account of the condition and progress
of his diocese. Among other things the Archbishop expressed a desire
for a coadjutor. He was now in his sixty-fifth year, and had by his
manifold labors in the cause of holy Church, certainly merited the
otium cum dignitate. Father Constantine Smith has left us the follow-
ing account of this interesting episode : "An intimation was sent to him
through the Propaganda for him to assemble the Archbishops of the
United States and the Bishops of his province to choose a coadjutor
with right of succession. I accompanied him to the American College,
where the assemblage took place. After the election, as he entered
the carriage, he remarked to me: "They have given me the man
of my choice, Father Ryan of St. Louis." I said to him: "Should the
votes of the St. Louis priests be taken, their choice would have, been
the same." "He is a man" said he, "of many gifts, but his quality
of heart I prize most."1 This event took place towards the end of
the Council. But the official act of appointment by Propaganda was
delayed for about a year. Early in March 1872 the news of Father
Ryan's appointment was published in the daily papers of St. Louis.
"Archbishop Kenrick has been officially notified by the Holy See of
the appointment of Father Ryan. It was made at the Archbishop's
instance, with the affirmative votes of all the Bishops of the Province,
and Archbishops of the country. The time for the ceremony of con-
secration has not been fixed on, as the "Bulls" have not arrived, but
are now on the way. Due notice will be given of the ceremony. The
appointment is made with the right of succession. ' '2
On the last day of March 1872 the papers brought the welcome
news: "The consecration of Very Rev. Father* Ryan as Bishop of
Tricomia in Partibus will take place on Sunday the 14th inst., at St.
John's church. Father Ryan will now have new duties and new re-
sponsibilities for the display of the estimable qualities which have ever
characterized his conduct and won for him the esteem and affection of
all who know him. ' '3
i Father Constantine Smith in "Globe Democrat," reprinted in "The Catholic
Standard and Times," Philadelphia, March 21, 1896.
2 "Western Watchman," March, 1872.
•". "Western Watchman," March 31, 1872.
(319)
320 History of the Archdiocese of St. Louis
The consecration of Bishop Patrick Ryan was duly performed by
Archbishop Kenrick on Sunday, April 14th. at St. John's Church. Thou-
sands of the young prelate's friends filled and surrounded the pro-
cathedral to witness the ceremony. Archbishop Hennessey of Dubuque
preached the sermon. The praises of the new bishop were on all lips :
His devotion to prayer and study, his labors during the war for
the prisoners in Gratiot Street Prison, his many conversions effected
among them, his great kindness of heart to all, and his wonderful
eloquence. Few churchmen have ever received such genuine and uni-
versal praise as the Coadjutor-Bishop to Archbishop Kenrick, and the
happiest man of the occasion was the old Archbishop himself.
From that day on Bishop Ryan performed all the episcopal func-
tions, whilst he shared with Father Muehlsiepen. the Vicar-General for
the German part of it. the government of the archdiocese. The supreme
direction of affairs, however, both in temporal and spiritual matters,
was retained by the Archbishop. During the fourteen months of his
administratorship of the Archdiocese and the following fourteen months
prior to his Episcopal consecration. Father Ryan had ample opportunity
for gaining the experience requisite in a bishop. He had visited the
most remote parts of the archdiocese, laying cornor stones for new
churches, blessing them when finished, preaching and lecturing at home
and abroad, and getting acquainted with priests and people. In 1870
the Administrator performed six functions of this kind and established
five new parishes: the Immaculate Conception at Iron Mountain, St.
Gertrude's at Krakow, the Visitation at Vienna. St. Maurus at Biehle,
and St. Francis de Sales at Lebanon. At the end of the year 1870 the
Archdiocese numbered twenty-four parish churches in the city and
ninety outside of the City of St. Louis, and about thirty missions or
stations. The number of priests was one hundred and seventy-three
secular and regular.
In 1871 the Archbishop ordained three priests for the Archdiocese,
the last of whom was the Rev. Francis F. Kueper. Three new parishes
were established in the City of St. Louis, the Sacred Heart, St. Agatha's
and St. Bonaventure's. an early Italian Church on Sixth and Spruce
Streets. In the country five neAv parishes were established in 1871:
St. John's at Rock Creek. St. Joseph's at Canton, the Assumption at
0 'Fallon, the Annunciation at California and St. Francis Regis at West-
port.
On May 19th, 1872, Bishop Patrick John Ryan held his first ordina-
tion, Father Peter Bremerich, John Van Krevel, S. J., John Ring.
0. S. F., and Clementine Deymann, 0. S. F., being the first priests or-
dained by him. Two more ordinations followed in 1872, on September
8th, and November 10th. Four new churches were blessed during the
year, either by Bishop Ryan or Vicar-General Muehlsiepen : the Church
Archbishop Kenrick's Two Chief Assistants 321
of Si. Charles at St. Charles was consecrated by the Coadjutor. Six
new parishes were established: St. Lawrence at Lawrenceton, St. Pat-
rick's at Hold. "ii. St. Columbkille's at Carondelet, Our Lady of Mount
Carme] at Baden, the Annunciation at Kansas City, and St. Peter's at
Marshall, Saline County.
Tin* corner stone for the new and permanent Church of the An-
nunciation in Kansas City was laid in September 1872 by Bishop Ryan:
Confirmation was administered to more than eighty children in the
temporary church. Father William Dalton had made all preparations
for the imposing celebration.4
On August 10th. the Coadjutor Bishop dedicated the fine rock
church on Grand Avenue to the Honor of God and St. Alphonsus. On
December 8th, Bishop Ryan laid the cornerstone of the new St. Louis
Hospital on Montgomery street in charge of the Sisters of Charity.
The total Catholic population of the St. Louis Archdiocese was estimated
at one hundred and seventy thousand, distributed in one hundred and
twenty-eight parishes, and thirty-nine stations. As eleven of these
parishes were vacant, ordinations were held in 1873, on six distinct
occasions, by which five secular priests, and four members of religious
orders were added to the clergy of the archdiocese. Bishop Ryan
blessed three new churches, and Vicar-General Muehlsiepen laid the
cornei- stone of two others. Three new parishes were established. St.
Joseph's at Cottleville, St. John the Baptist in Moberly, Mary the
Help of Christians at Lowell."'
A confirmation visit of Bishop Ryan to Lexington is fondly de-
scribed by a correspondent of the Western Watchman of June 28th:
''Our Catholic friends have been holding a grand jubilee the last
day or two in connection with the visit of Rt. Rev. Bishop Ryan of
St. Louis. On Thursday evening St. Joseph's total Abstinence and
Benevolent Society in full regalia with their magnificent gold and silken
banner floating over them and headed by the Lexington Silver Cornet
Band, marched to the river, met the distinguished prelate and escorted
his carriage to the church. Here Hon. James 0 'Gorman, in behalf of
the congregation, delivered a feeling and appropriate address of wel-
come. The Bishop responded briefly, thanking the members of the
church and society for their kindness, stating that he had nowhere else
in the state ever received such an ovation, and assuring them, that he
would remember it with pleasure for many years to come. The cere-
monies yesterday were solemn, impressive and sublime. High mass
was celebrated at ten o'clock by Rev. Francis Graham of Sedalia :
Deacon Rev. J. T. D. Murphy of Marshall; Subdeacon Rev. Francis
4 Chancery Records, and Newspaper Reports.
5 Chnneerv Records.
Vol. II-ll
322 History of the Archdiocese of St. Louis
O'Reilly of Plattsburg, Master of Ceremonies Rev. John Fitzgerald
of Edina. The other priests in attendance were Rev. Father Hamill
of Irish Settlement, Saline Comity, Rev. Father Niedekorn, S. J. of
Westphalia; Rev. J. Hayes of Carrollton; and Rev. J. Phelan of War-
rensburg. The chnrch was densely crowded. Over two hundred per-
sons were confirmed. At the conclusion of the imposing ceremonies
Bishop Ryan delivered an eloquent and beautiful sermon. The visitors
were warm in their praises of the pastor, Rev. Father Hoog, for his
zealous and effective labors in the upbuilding of his congregation. The
occasion will be long and fondly remembered by every Catholic who
attended, as the grandest religious ceremonial that ever took place in
our city."6
Among the other works of religion and charity that held the lively
interest of Bishop Ryan at this time, were the building and completion
of the Parochial School at St. John's Church, that monument of his
pastoral zeal and love for the children of his immediate flock ; then
the Church of St. Elizabeth for the Colored Catholics of St. Louis ; the
establishment and development of the Catholic Protectory for way-
ward boys at Glencoe ; and the upbuilding of St. Boniface 's Hospital in
Carondelet, and of the Hospital-chapel of the Little Sisters of the Poor.
In regard to the Catholic Protectory the Western Watchman brought
the following editorial :
"We have much pleasure in announcing to our readers this week
that the Board of the Catholic Protectorate have at last secured the
services of a priest to manage and control the affairs of that institution.
With the consent of the Archbishop, and at the earnest request of
Bishop Ryan, Father O'Reilly of the Immaculate Conception Church,
has accepted the position of collector, and we might add, general man-
ager of the new institution. We can but express the earnest wish
that his zealous efforts may be crowned with satisfactory results, and
that under his direction the Catholic Protectorate may, in a short time,
become an accomplished fact. In his letter of appointment Bishop Ryan
assures the Catholics in St. Louis, that their donations will be received
with gratitude, and will be scrupulously applied to what is truly the
most important and most pressing of our charities. Father 0 'Reilly will
enter immediately upon his arduous and responsible duties."7
The Chapel of the Little Sisters of the Poor, situated on Nineteenth
and Hebert Streets was dedicated on November 23rd, 1873, by the Coad-
jutor Bishop of St. Louis. In 1874 Bishop Ryan held four ordinations.
Two of the priests ordained on September 22nd, were the well known
Fathers Henry Schrage and Bernard Stemker, who had finished their
c "Western Watchman," June 28, 1873.
1 "Western Watchman," November 15, 1873.
Archbishop Kenrick's Two Chief Assistants 323
theological studies at Paderborn in Westphalia. On April 12th, 1874,
the Coadjutor Bishop laid the corner stone of the third church of S. S.
Peter and Paul, the present magnificent stone structure. A number
of Catholic Societies honored the occasion by their presence. Father
Louis Hinnsen of Belleville preached the German panegyric, and the
Bishop himself addressed the assembled multitude in his mellifluous
English : "And now you see rising around you a church which will be the
largest and most splendid church of any denomination in the city. From
having no school, you see the spacious schools that are around you, ac-
commodating thirteen hundred children, and they have risen by your
generosity and the indefatigable zeal of your pastor."8
On May 17th, the Church of Our Lady of Perpetual Help was
dedicated by Vicar-General Muehlsiepen. As usual, the Catholic So-
cieties of St. Louis turned out to honor the occasion. On Corpus
Christ i Day, June 4th, Bishop Ryan laid the corner stone of the new
Church of St. Peter at St. Charles, Mo. This church when finished will
be one of the largest and handsomest in the State, the cost being over
forty thousand dollars. The parishioners, who are all farmers, have
given in subscriptions enough already to pay the full amount, many
giving from one thousand to fifteen hundred dollars. On July 5th,
Bishop Ryan laid the corner stone of St. Joseph's Church, Edina, Mo.
On this occasion he preached a grand and impressive sermon . . .
In the evening the St. Joseph's and St. Boniface's Societies serenaded
tin- Bishop and Hon. A. J. P. Garesche, who were guests of Father
Fitzgerald.
On July 20th, the Coadjutor Bishop blessed the new St. Joseph's
Church at Louisiana.
The new Church of the Immaculate Conception at Lexington was
dedicated by Bishop Ryan on Sunday September 20th. The Lexington
Caucasian, said of it :
"Father Hoog is energetically pushing the work on the stately
and elegant Catholic Church, which rears its lofty front on 3rd Street,
near the Bluffs. When completed it will be the largest and hand-
somest religious edifice in Western Missouri, an honor to the liberal peo-
ple who have built it, and an ornament to our city of temples and
schools. The wood-work now being done on the inside, is only intended to
be% temporary. The permanent interior finishing will cost $7000, and
the entire cost will not fall far short of $50,000, most of which is al-
ready paid."9
Father Muehlsiepen 's share of dedications was that of St. Anne's
Church at French Village. In the city he laid the corner stone of St.
8 "Western Watchman," April 15, 1874.
9 "Lexington Caucasian," September 21, 1874.
32 4 History of the Archdiocese of St. Louis
Augustine's temporary brick church. Father Henry Van der Sanden
was now Chancellor of the Archdiocese. The new foundations for the
year 1874 were : St. Augustine's in St. Louis; St. Mary's at St. Mary's
Landing ; St. Henry 's at Charleston and St. Bernard 's in what was then
Rock Spring. The total number of priests was two hundred and ten,
of parish churches one hundred and seven and of missions fifty-nine.
On August 4th, the apostle of Central Missouri, Father Helias
died in calm old age at his post of duty, the parish of St. Francis
Xavier at Taos. About the middle of September 1874 Bishop Ryan, at
the invitation of his dear friend, Bishop Hogan of St. Joseph, made a
flying visit to a pair of noble foundations in that diocese, which were
organized by Father James Power in the days when the northwestern
territory of Missouri was still a part of the archdiocese, Maryville and
Conception.
At Maryville, Mo., near St. Joseph, Mo., Bishop Ryan administered
confirmation on Monday, September 5th. The pastor at the time was
Father Adelamus of the Order of St. Benedict, who came from Canton
Unterwalden, Switzerland, to take charge of this congregation.
He was ably seconded in his efforts by five sisters of the Order
of the Perpetual Adoration, who were also from Switzerland, and had
charge of the schools. These good sisters are from the convent of
Reichenbach on the banks of Lake Thun, one of the most lovely and
picturesque places in Central Switzerland. From Maryville Bishop
Ryan proceeded Monday evening to Conception. The town of Concep-
tion, founded by Father J. Powers in the center of his colony was now
the seat of a Benedictine Monastery and had a conventual church of high
artistic beauty.
It was almost two years since the Bishop of St. Joseph had applied
through the Abbot of St. Meinrad's Indiana, to the Abbot of Engelberg,
Switzerland, for a colony of Benedictine Fathers to found a monastery
and open missions in the diocese. Immediately some Fathers came, and
then some novices and scholastics and lay-brothers, and the sisters
above mentioned, who are all now engaged in their respective duties,
bringing down the blessing of God and the people upon him for chang-
ing the desert prairie of Missouri to bloom as a garden of roses. Bishop
Hogan, now, for the first time, came to visit this sacred refuge of
peace and prayer in the wilderness. Bishop Ryan accompanied him
on the pilgrimage."10
The ordinations of the year 1875 added five priests to the diocesan
clergy. Vicar-General Muehlsiepen blessed five new churches; Bishop
Ryan on his part, blessing five and consecrating one, making a total
of eleven new churches for the archdiocese. Three new parishes were
Die Benediktiner in Conception, Mo." p.
Archbishop Kenrick's Two Chief Assistant* 325
established in this year: St. Mary's at Adair, St. Joseph's at Pierce
City; Our Lady of Perpetual Help at Weingarten. The archdiocese
lost seven priests by death: but the total had grown to two hundred
and twenty-nine. The Catholic population now numbered two hundred
and fifty thousand. On June 4th, the following year 1876 Bishop
Ryan ordained Fathers Peter Lotz, Lawrence Wernert, Henry Huke-
skein, Francis Bettels, Patrick W. Tallon and Edward John Hamill, all
for the archdiocese of St. Louis. The first four young men had made
their theological studies at the Seminary of St. Francis near Milwaukee.
Fathers Tallon and Hamill at Cape Girardeau. With them were or-
dained a large number of Jesuits and Franciscans.
Of church dedications held in 1876 that of St. Kevin's occurred
on Sunday, February 13th, of the Church of the Holy Name on Sun-
day, October 29th, and of St. Theresa's Church on December 22nd.
St. Kevin's later on became the third Parish of the Immaculate Con-
ception in St. Louis. Its dedication was performed by Vicar-General
Muehlsiepen. The Church of the Holy Name succeeded to the original
Church of St. Thomas in Lowel.
Besides St. Kevin's, Father Muehlsiepen blessed St. Bernard's
Church, Rock Springs on October 15th, and Our Lady of Help of
Christians at Weingarten on October 29th. The chapel of the Cath-
olic Protectory at Glencoe also was blessed by the Coadjutor Bishop.
Concerning this special care of the good Bishop the Western Watch-
man of that day has the following description:
' ' Established four years ago under the care of the Christian Broth-
ers, the Catholic Protectorate has been successful from the start, when
it had a dozen boys. When the number increased to thirty, it was
found impossible to take any more, the "Old Yeatman Property" hav-
ing no more accommodations . . A move was then made to erect a
large and better building . . . This is 185 feet long and three
stories high, having room for 150 boys. Mr. James McGrath drew the
plans. The massive walls of limestone, and the roof of slate, the
ground plan is divided in play-rooms and a large bath. On the second
floor are the school rooms and chapel, and on the third floor the dormi-
tories."11
During the year 1876 death claimed four of the diocesan clergy :
Fathers James Archer, M. S. Maddock, Henry Meurs and John Dough-
erty. The passing of Father James Archer, one of the special friends
of Bishop Ryan, was truly edifying. He was taken sick in the confes-
sional, ten o'clock Saturday night. It was not until midnight of Tues-
day that he was made aware of his critical condition. When about
12 o'clock at night Bishop Ryan bade him prepare for the worst, he
li "Western Watchman," October 25, 1876.
326 History of the Archdiocese of St. Louis
resigned himself at once to the will of God. His Grace asked him if
anything troubled him, when he answered promptly "Nothing." For
hours before his death he kept repeating "into thy hands, 0 Lord, I
commend my spirit."12
On October 22nd, 1877, the limits of the City of St. Louis being
extended so as to take in Carondelet, Cheltenham, Baden, Lowell and
Rock Springs the following nine Parish churches were included in the
list of city parishes: They are here enumerated according to the date
of their erection :
1. Our Lady of Mount Carmel, now called
St. Mary and St! Joseph 1827, Thomas G. Daly, Pastor
2. St. Boniface 1860, E. A. Schindel, Pastor
3. St. James 1860, H. Kelly, Pastor
4. Holy Cross 1863, Herman Wigger, Pastor
5. St. Thomas, now Holy Name 1865, P. J. Gleason, Pastor
6. St. Columbkille 1872, M. O'Reilly, Pastor
7. Our Lady of Mount Carmel 1873, David S. Phelan, Pastor
8. Our Lady of Perpetual Help 1873, August Schilling, Pastor
9. St. Bernard 1874, Joseph Schaefers, Pastor
This raised the number of city churches to forty, whilst the loss
to country was partly made good by the erection of three new parishes.
St. Ignatius at Peers, St. Joseph's at Pilot Grove and St. Peter's in
Joplin, the exact number of country parishes being one hundred and
four.13
In the year 1878 Bishop Ryan ordained: Edward J. Dempsey,
Jeremiah J. Harty, Joseph A. Connolly, Peter A. Trumm and Francis
Jones for the archdiocese, besides ten Franciscans and two Jesuits.
Three new parishes were erected in the course of the year, and
the usual number of church dedications were held. On December 8th,
Bernard Donnelly was commissioned to bless the Convent and Chapel
of the Redemptorist Fathers in Kansas City. The statistics for 1878
give:
Churches with parochial schools attached 103
Persons engaged in teaching parochial schools 267
Children taught in parochial schools 15,41614
The following year 1879 was not as eventful in church affairs as
the preceding" ones : Three priests were ordained for the diocese, eight
for the Franciscan Order. The Coadjutor Bishop laid the cornerstone
for St. Cronin's Church and blessed the church on July 27th. Father
12 "Our Pastors in Calvary," p. 25, and "Western Watchman."
13 Chancery Records.
14 Chancery Records.
Archbishop Kenrick's Two Chief Assistants 327
Muehlsiepen laid the corner stone for St. Francis Church at Portage,
and blessed it five months later: He also blessed the Church of St.
Stephen at Richwoods and of St. Augustine at Kelso.
On November 16th, the Rev. James Henry laid the corner stone of
the combination church, school and parsonage of the Holy Ghost Parish,
Father Hukestein preached the sermon.
Of the parish churches dedicated by the Coadjutor Bishop in
1880, Father Weiss' church at Ste. Genevieve is by far the most im-
portant : the church at Richfountain is also an imposing stone struc-
ture : yet the little Church of St. Paul's at Fenton in St. Louis County
probably caused the greatest amount of joy on its day of dedication,
November 6th.
"The Church, St. Paul's," chanted one of the proud Catholics
of Fenton, "is beautifully situated in that beautiful little town. It
stands at the foot of a hill just where the Meramec is spanned by a
neat bridge. It is a pretty frame structure, handsomely painted, with
a belfry, spire and all complete. But better still, a credit to the pastor
and trustees, not a cent of indebtedness hangs over it. The trustees
are Messrs. A. Kelsey, Andrew Owens, J. McGuire, and M. Vogelsang.
The purchase of a graveyard and the enclosure of the church with
a suitable fence are contemplated by the enterpising parishioners.
Within the church on the day of its dedication everything was new,
carpet, censer, incense-boat and all little accessories."15
By Papal Bull, dated September 10th, 1880, the territory of the
diocese of St. Louis lying south of the Missouri River and west of the
eastern boundary of the counties of Moniteau, Miller, Camden, Laclede,
Wright, Douglas and Ozark, containing 23,539 square miles, with
twenty-four parish churches, twenty-four missions, or stations, and
thirty priests, twenty-three of whom were of the secular clergy, seven
of the Redemptorist Order. Bishop John Hogan of St. Joseph, was
transferred to Kansas City, but retained charge of St. Joseph as ad-
ministrator. This, the sixth dismemberment of the archdiocese of St.
Louis reduced its area to about one half of the state of Missouri.
The number of parish churches in the city of St. Louis was forty-three,
outside the city ninety-one, missions thirty-nine; stations seventeen.
The total number of priests was two hundred and thirty-two.
The Catholic population of the archdiocese made good its losses
in the west by corresponding gains in the east, and still numbered about
one hundred and forty-five thousand souls.
The year 1880 marked the passage of good Father Tucker of
Fredericktown into a blissful eternity, November 30th. On April 24th,
IS "Western Watchman," Correspondence from Fenton.
328 History of the Archdiocese of St. Louis
of the following year the Church of the Immaculate Conception at
Hannibal was dedicated by the Coadjutor Bishop and on September
7th, the Church of St. Stanislaus at Warclsville by Vicar-General Muehl-
siepen; likewise the Church of the Sacred Heart at Festus. The Rev.
Dr. John H. May was the first pastor of Festus. Four priests of the
archdiocese died within the year 1881, among them the saintly Father
Herman Leygraaff.16
On April 23rd, of the following year 1882, Bishop Ryan opened
with the dedication of the Church of the Visitation in St. Louis, of
which Father Edward Fenlon was the first pastor, and on May 21st,
the Vicar-General followed with blessing All Saints Church at St.
Peter's. Then on September 17th, the Coadjutor Bishop laid the
cornerstone of the Holy Rosary Church at Truesdale, and on August
18th, dedicated St. Peter's Church at Jefferson City, whilst the Vicar-
General of the Germans blessed St. Peter's Church at Kirkwood, on
October 15th, and two days later, laid the corner stone of St. Francis
Xavier Church at Taos. On November 12th, the Right Rev. Bishop
closed the year's church dedications at the Polish Church of St. St aim -
law, in St. Louis, the pastor of which was the Franciscan Father Leo
Brandys.17
The dedication of Father Hoog's new church at Jefferson City
August 12, 1883 deserves a little more than a passing notice, on account
of the distinguished clergymen taking part. High Mass was celebrated
by Rev. Father Francis Goller, with Father Schaefer, deacon and Father
Stemker as subdeacon. Father Van der Sanden was master of cere-
monies. The Right Rev. Bishop was assisted by Father Philip Brady
of St. Louis, and Father Edward Fitzgerald of Edina. Father Dick-
man preached in German and Father Cook in English."18
16 Chancery Records.
it Chancery Eecords and "Western Watchman."
is "Missouri Volksf reund, " October 7, 1896. Golden Jubilee Edition.
Chapter 44
A CLUSTER OF SEVEN NEW SISTERHOODS
The increase and expansion of religious communities has always
been regarded as one of the chief glories of the diocese of St. Louis.
Bishop Rosati never missed an opportunity of fostering the religious life
in the communities established in his diocese, and of introducing new
Congregations and Orders from abroad. Archbishop Kenrick follow-
ing in his footsteps, more than trebled the number of those already
established. Of the beginnings of the Ursuline Nuns, the Sisters of the
Good Shepherd and the Sisters of Mercy brief accounts have been given
in a former chapter. The Sisterhoods introduced into the archdiocese
after the outbreak of the Civil War and before the coming of Arch-
bishop Kain, the School-Sisters de Notre Dame, 1858; the Carmelites,
1863; the Little Sisters of the Poor, 1869; the Sisters of St. Mary,
1872; The Sisters of St. Francis, 1872; the Oblate Sisters of Province'
1880 ; the Sisters of the Precious Blood, 1882, now claim our attention.
Without the generous and self sacrificing cooperation of these and the
older religious Congregations and Orders of the archdiocese, our pres-
ent parochial and diocesan high school system could never have been
established.
The School Sisters de Notre Dame, a Congregation specially de-
voted to the education of female youth in parochial schools and orphan
asylums had been invited to America by Bishop Michael O'Connor of
Pittsburg at the request of the Redemptorist Fathers. The first mem-
bers of the community came from the Motherhouse in Munich, Ba-
varia. Baltimore was selected as the location of their Motherhouse in
America. The saintly John Neumann, the Superior of the Redemp-
torists, had helped the Sisters to secure a house near St. James Church,
the present Motherhouse of the Eastern Province. This was in October
1847. Before a year had expired, three parochial schools were placed
in charge of the new Sisterhood. On October 10th, 1850, Mother Car-
oline, the youngest of the Sisters, that had founded the Congregation
in Baltimore, was named Vicar-General for America, and was sent
to establish the Western Province de Notre Dame in the city of Mil-
waukee. King Louis I. of Bavaria paid the expense of the new
foundation. On Christmas day 1850 Bishop Henni sang Highmass
in the convent chapel, and on the second day of January, 1851, Mother
Caroline opened the first parish school of the Order in the West, at
St. Mary's Church, Milwaukee. Mother Caroline was a highly cul-
(329)
330 History of the Archdiocese of St. Louis
tured, amiable, and religious woman. With a zeal and vigilance that
never relaxed, she built up the great Motherhouse of the Sisters of
Xotre Dame in Milwaukee.1
To Father Joseph Patchowski, S. J., of St. Joseph's Church, belongs
the credit of having brought this excellent Sisterhood to St. Louis,
May 1858.
The following year on October 2nd, Father Francis S. Goller of
S. S. Peter and Paul's parish obtained three Sisters as teachers for
the three hundred pupils of his parochial school. On the same day
Father Stephan Schweihoff of St. Liborius Church entrusted his school
of seventy pupils to the care of the Sisters de Xotre Dame. That was
the humble beginning of a mighty work of religion and culture in our
city and state. An even, steady growth of the Western Province occa-
sioned a subdivision in 1895. St. Louis was made the seat of the
southern part; its motherhouse was named "Sancta Maria in Ripa.''
This noble institution was projected in 1884, but had to wait ten
years before it could be accomplished. A sixty acre tract named
Grand View, fronting on the Mississippi river was purchased in 1894
by Father Peter M. Abbelen. There was a ten room mansion on the
place, in which six Sisters under Mother Bonaventure took up their abode.
In the chapel of this house Father Goller offered mass for the first
time on March 19th, 1895. The new building was begun on June 1st,
1895 : the corner stone being laid by Vicar-General Muehlsiepen on Oc-
tober 15th, 1895. The dedication of the Convent chapel was performed
on July 7th, 1897 by Archbishop Kain. In the erection of this mag-
nificent institution two distinguished men and one saintly woman, de-
serve the highest meed of praise. Msgr. Francis Goller of S. S. Peter and
Paul's, Msgr. P. M. Abbelen. the Spiritual Director of the Motherhouse
at Milwaukee, and Yen. Mother Petra Pfeiffer. the second Superior of
the Southern Province. For three years had Mother Petra served as
First Assistant to Mother Bonaventure. It was the time when the
building of the Motherhouse was in progress. In February 1901 Mother
Petra succeeded to the high and most laborious office of Provincial.
For the next nine years she labored faithfully and well, to develop all
the possibilities, spiritual and temporal, of the new foundation. After
the usual interval of three years she was re-elected as Provincial. Her
last years were an agonizing martyrdom, which she bore in loving pa-
tience and self-oblation. Her death occurred on the Feast of the Im-
maculate Conception. 1924. Mother Petra was a truly remarkable
woman, spiritual to the core, yet endowed with all the natural powers and
graces that constitute inspiring leadership. Sancta Maria in Ripa
is her monument. In "Sancta Maria in Ripa." just outside the southern
i Abbelen, P. M., "Mutter Carolina Fries." Fries, Frederick, "Mother Mary
Teresa of Jesus, Gerha r dinger. "
A Cluster of Seven New Sisterhoods 331
city limits, hard by the waters of the great river, hundreds of teachers
receive their normal training; from this haunt of peace and Christian
charity they go forth to educate the youth of our City and State and
even beyond, to instill knowledge and the love of virtue into the plastic
hearts and minds entrusted to their motherly care, here the Sisters
meet after the work of the school session is over to recuperate and gain
new strength and energy; here too is the reposeful retreat from the
manifold cares and distractions of the life they have to lead as teachers,
in the world but not of the world. The Sisters of Notre Dame have
thirty-three houses in the diocese of St. Louis, whilst in all the provinces
of the United States there are 333 houses of the Order with 200,000
children attending the schools taught by the Sisters.
In view of these wonderful results of practical piety and devotion
it would seem that the next Order in point of time, brought into the
diocese by Archbishop Kenrick, the contemplative Order of the Car-
melite Nuns, was far beneath the former in value and importance. Yet,
the words of Pope Pius IX cannot be gainsaid : ' ' The want of the Ameri-
can Church is religious Orders of prayer, the extension of Contemplative
Orders." The spirit of action pervades all classes of our people ; and the
Orders and Congregations devoted to the works of education and charity
are liable to become absorbed in these outward duties and occupations.
Reflection and contemplation must restore the balance. The contem-
plative Orders were intended to be the teachers and bright models of
interior prayer. Our own Archbishop Kenrick, thorough man of the
active life, yet at the same time, a lover of quiet meditation, is re-
ported to have answered the query : Why introduce an Order that does
nothing but pray: with the words: "I have a number of Orders for
the works of charity and education, but I want an Order that will
pray forever for my priests." Archbishop Kenrick was the true foun-
der of the St. Louis Carmel.2
The foundation of the Carmelite Order, to vary a well known say-
ing of "Lord Macaulay: " is lost in the twilight of legend;" yet the
beginnings of Carmel in America are as clear as the noonday sun.
It was in 1790, the year when the Constitution of the United States
was born, that Father Ignatius Matthews, a Jesuit of Maryland, wrote
to his sister, the prioress of the Carmelite Convent at Hoogtraeten, in
Belgium, these ever memorable words: "Now is your time to found
in this country, for peace is declared and religion is free."
The Carmel at Hoogstraeten had among its pupils a number of
American children, some of whom had entered the Order, among them
Miss Ann Matthews, the Mother Bernardine of Father Matthew's letter,
prioress of the Convent. Mother Bernardine and three other Sisters,
Carmel in St. Louis," A Souvenir Booklet.
332 History of the Archdiocese of St. Louis
began their voyage to America on April 19th, 1790 ; and on July 2nd,
after suffering many hardships and privations, landed at New York.
They established themselves near Port Tobacco, in Charles County, Mary-
land, in a house given them by Mr. Baker Brooke. It was a poor hab-
itation, on top of a high hill, exposed to the inclemencies of the change-
ful weather, a solitary place, "suitable," as the Sisters wrote, "to our
eremitical Order."
In 1831 they were forced by lack of support to move into the city
of Baltimore where Archbishop Whitfield secured a house for them
In 1872 they took possession of their new Convent at the corner of
Caroline and Biddle Streets, in Baltimore, Md.3 It was the good for-
tune of St. Louis to receive the second foundation of American Carmel-
ites. Francis Patrick Kenrick, the Archbishop of Baltimore, a short
time before his death, on July 6th, 1863, proposed to the prioress of the
Carmelites in Baltimore the desire of his brother Peter Richard of
St. Louis to have a community of Carmelites in his diocese. The prior-
ess was favorably impressed with the idea of a new foundation, but
the unexpected death of the Archbishop of Baltimore left the matter
uncertain. A letter to Archbishop Kenrick of St. Louis, however,
brought a cordial invitation to come at once, in consequence of which
the prioress with four sisters and their Chaplain started for St. Louis,
on September 29th, 1862.
Archbishop Kenrick had offered the Sisters his own country res-
idence, the old Clay Mansion, which stood at the edge of Calvary Ceme-
tery. It was a beautiful spot with its farm and vine-yard, and no
public roads leading up to it.
The Archbishop himself conducted the Sisters and their Chaplain
to their Carmel in Calvary, and, after saying mass for them the next
morning, placed the Blessed Sacrament in the tabernacle, before which
the Sisters were to find strength and comfort in many tribulations.
For tribulations came in plenty. The management of farms and vine-
yards was not to their taste : and yet they must live, and to live they
must labor. So they undertook the making of artificial flowers, plain
sewing, and other work of this kind for their support; but the returns
were meager and precarious. Their trust, however, was in the Lord,
and the Lord did not forsake them. Gradually friends came forward
and offered help, and after fifteen years, they provided for them a new
home within the city. The community had in the meantime increased
in number, so that four of the sisters could in 1877 be sent to New Or-
leans to establish a new monastery of the Order.
For the first eight months Father Edmund Saulnier, Secretary to
the Archbishop, was the Sisters' Chaplain. After his death the Arch-
Boscawen, T. L., "The Story of Carmel" in Souvenir Booklet.
A Cluster of Seven New Sisterhoods :i:y:>
bishop himself acted as their Chaplain for eighteen months, and con-
tinued as their confessor for nearly three years.4
It was in the year 1878, that the St. Louis Community moved to
the new location at the corner of Eighteenth and Victor Streets. The
site of the building was donated by Mrs. Patterson. Here then, in
happy seclusion, the Carmelite Sisters have been carrying on their
apostolate of prayer, almost unnoticed by the world, but shedding,
through their generous self -oblation, innumerable blessings upon its
denizens, burning day and night as living flames of love before the altar
of God a work that they now continue in their new home near Kirkwood.
After the Carmelite Nuns came the Little Sisters of the Poor, ever
up and doing, like the little Marthas they are, with a most liberal in-
fusion of the contemplative spirit of Mary. As the Catholic Ency-
clopedia informs us, the Little Sisters of the Poor are an active, unen-
closed religious Congregation founded at St. Servan, Brittany, in 1839,
through the instrumentality of Abbe Augustine Marie La Pailleur. The
Congregation is included in the class of hospitallers. Its constitutions
are based on the Rule of St. Augustine. The sisters take simple and
perpetual vows of poverty, chastity and obedience, to which they add a
fourth, hospitality. They receive into their houses aged men and
women who have no other shelter. For the support of their founda-
tion the Sisters are dependent absolutely on charity, having no fixed
income or endowment. Most of what they need, they procure by beg-
ging. Their constitution was definitely approved by Pius X., on May
7th, 1907. The Motherhouse is at La Tour St. Joseph, France.5 They
have about fifty houses in America, two of them in St. Louis. Owing
to the fact that there were many poor in St. Louis, Archbishop Kenrick
asked the Little Sisters of the Poor to begin a foundation in his epis-
copal city. The invitation was gladly accepted. Six Little Sisters
arrived in St. Louis on May 1st, 1869, from their Mother house in
Brittany, France. The Archbishop heartily welcomed them and led
the little band of strangers to the Convent of the Ladies of the Sacred
Heart, who not only gave them hospitality but also, with great kind-
ness, furnished them with all things necessary for their chapel. On
May 3rd, the Little Sisters took possession of four small houses, which
they had rented. But the rooms were ' ' void and empty. " " What would
they do in an empty house?" they were asked: "It is always in holy
poverty that we begin; Divine Providence will provide,"6 answered the
Sisters. Their confidence was not in vain. On the first day some one
brought a stove, another a temporary altar, others brought brooms, buckets
4 Lord, D. A., "The Carmel in St. Louis," in Souvenir Booklet.
5 Martin, T. T., < < A Voice from the West, ' ' p. 137. The Catholic Encyclopedia,
Article "Poor," Answers to Questionnaire.
6
Communicated in Questionnaire.
334 History of the Archdiocese of St. Louis
kettles and pans and all the other necessaries for housekeeping. On
the second day they received the first old lady. Beds were sent, and
even a horse and wagon was furnished. Within two months there
were fifty old people in the Home. Their first chaplain was Father
J. Lambelin, S.J.
Archbishop Ryan, Coadjutor to Archbishop Kenrick, said one time,
the Little Sisters of the Poor were so original in their proceedings, and
as an illustration related the following incident: "I knew them when
they first came to St. Louis. They had not even straw to lie on, and
I, meaning well, sent an old lady who wished to enter the Home, and
was willing to give the Sisters the thousand dollars she had accumulated.
But the old lady returned to me crying: "They would not admit me
on account of my $1,000." The Bishop added, I am certain this work
will prosper, for when an edifice is built on poverty, Providence itself
cements it together."7
"In effect, his words have been fulfilled," the Sisters wrote on
July 5th, 1891, "Since that episode, the Home for the old people has
been enlarged three times, and the debts are all paid. But seeing the
wants of so many poor old people in this large city who claim admission,
His Grace the Archbishop, gave his consent two years since to estab-
lish a second Home, but we are waiting until our Lord inspires some
benevolent benefactor to take the first steps in establishing this second
House."
The second Home of the Aged in St. Louis was established on De-
cember 3rd, 1900. The beautiful words of praise given our Little Sis-
ters by the "Old Man Eloquent of the Ave-Maria," Father Daniel
Hudson, came in like a sweet Amen to what we have tried to say :
"Doubtless one reason why the Little Sisters of the Poor have
been so wondrously blessed is that they have strictly adhered to the
purpose of their founder. They have never engaged in any work but
the one for which the Order was designed, and blessed by the Church.
In spite of all recommendations to modify their rule, or solicitations
to undertake other good works, they continue to take charge of the
aged, homeless poor. When offered an annuity from the estate of a
wealthy citizen of Illinois, a non-Catholic, by the way, the Mother-
General "declined with thanks," saying: "If we were to accept such
gifts instead of begging, we should cease to be the Little Sisters of the
Poor, and would become the Little Sisters of the Rich."8
The "Sisters of Mary of the Third Order of St. Francis" as
their official title reads, or "The Sisters of Mary," "die Marienschwes-
tern," as the popular voice has it, came to St. Louis in 1872. The
history of their early wanderings, ere they found a secure resting place
7 Questionnaire.
8 From Notes and Comment in "Ave Maria,
.' i
A Cluster of Seven New Sisterhoods 335
and home, is a beautiful exemplification of the mysterious ways by which
Divine Providence attains the ends proposed by Divine Love.9
The Foundress of the Congregation whose main calling is to nurse
the sick in hospitals, and the sick poor at their homes, was Catherine
Berger, in religion Mother Odilia, a native of Bavaria. Born in the
village of Regen, on April 30th, 1823, of wealthy and sincerely re-
ligious parents, she was placed with the Ursulines for her education.
She soon manifested a strong desire to enter the Convent : her mother,
however, refused to let her go. At last she was permitted to enter
the Franciscan Community at Pirmasens, Bavaria, where on May 7th,
1857, she received the habit and her name Odilia. Sister Odilia, with
a companion Sister, was sent out to solicit alms. In 1866 these journeys
brought her and her companion to Paris. Here they were requested to
found a convent. On arriving home, they acquainted the Superioress
of the request, and received permission to accept the offer. Five Sis-
ters with Mother Odilia founded the Community in Paris October 17th,
1866. The Sisters went out to nurse the sick and kept a home for girls
out of employment. All went well until the outbreak of the Franco-
Prussian war in 1870. Being of German birth, Mother Odilia with her
Sisters was forced to leave France. They went to Elberfeld, where they
were given charge of nursing the wounded soldiers in one of the mili-
tary hospitals.10 After the closing of the hospital Mother Odilia rented
some rooms and undertook to nurse the sick in private families. After
the war came the Kultur-Kampf, and the Sisters felt it expedient, if
not necessary, to leave their native land, Vicar-General Muehlsiepen
of St. Louis advised them to come to St, Louis. Mother Odilia was
delighted with the prospects. Accordingly, she and her little band of
five sisters with all their poverty sailed from Hamburg on October 8th,
and, after a stormy voyage, arrived in St. Louis, November 6th, 1872.
Father Muehlsiepen entrusted them to the guidance of Father William
Faerber of St. Mary's Church, who in the Providence of God was to re-
main their Spiritual Director until his death, April 17th, 1905. Hos-
pitality was offered the newcomers at the Ursuline Convent. After three
weeks Mother Odilia rented the upper part of a tenement just opposite
St. Mary's Church. By the generosity of Father Faerber and the
Ursulines, the two rooms were fitted up for occupation, the one serving
as parlor and oratory, the other as dining room and community room.
The attic was used for a dormitory.11
Almost immediately after their arrival in St. Louis, the Sisters were
called upon for active service. Smallpox had just begun to rage with
great violence in the city; so the Sisters found abundance of work to
9 Melies, J. C, "A History of the Sisters of Mary of St. Louis," -1922.
io Melies, op. eit., p. 12.
ii Ibidem, pp. 14 and 15-17.
336 History of the Archdiocese of St. Louis
do. Their constancy and devotion to this labor of love earned for them
the name of "Smallpox Sisters." When in 1873, cholera became preva-
lent, and there was a return of smallpox, the Sisters were again at the
bedside of the afflicted, passing days and even weeks in the infected
rooms of the poor ; for it was pre-eminently to the poor that the Sisters
offered their services.
The fervor of religion and charity in these ministering angels, drew
kindred souls into the charmed circle. Not only did the three candidates
that had come to St. Louis with Mother Odilia, receive the habit, but
others also applied for admission. This, of course, necessitated larger
and better accommodations. The Sisters obtained permission to erect a
house of their own on the vacant lot south of St. Mary's Church. Build-
ing operations were began in the Spring of 1873. Mother Odilia went
out on begging expeditions, to secure the necessary means. The Sis-
ters eagerly watched the progress of construction. Early in October
the building was completed and furnished. On the Feast of St. Teresa,
October 15th, the Convent was blessed by Vicar-General Muehlsiepen,
and the fifteen Sisters that now formed the community took posses-
sion of the first motherhouse of their Order in the new world.12
On the Feast of the Immaculate Conception the first investiture
in the new chapel was held by Vicar-General Muehlsiepen, assisted by
Father Faerber. The three candidates received the following names:
Sister M. Clara, Sister M. Ludovica, and Sister M. Agnes. They had
spent the months of probation in the rooms "across the street," they
had also taken part in the work of the Sisters among the sick and poor.
In 1874 the smallpox epidemic raged even more fiercely than before,
and the Sisters had hard work to answer every call.
In 1875 four more young ladies received the habit, and at the end
of the year, the community numbered twenty-three Sisters and seven
candidates. At the last solemn reception held in the Convent Chapel
on Third Street six young ladies answered the call: "Come, follow me."13
In 1876 the growing community moved to a new location, a ten
acre tract of land on Arsenal Street and Arkansas Avenue, where stood
a large brick dwelling and two smaller buildings. The property was
the gift of a pious lady, Mrs. Elizabeth Schiller. The main condition,
however, was that the Sisters establish and conduct an Orphan Asylum
on the place. The Sisters took possession of their new home on July
4th, 1876, and some time later made it the Motherhouse of the Sisters of
Mary under the title St. Joseph's Home.
The number of members in the Community increased from year to
year. The Franciscan Fathers now received the spiritual charge of
the Institution, although the Pastor of St. Mary's remained Spiritual
12 Melies, op. eit. p. 19.
13 Ibidem, p. 25.
A Cluster of Seven New Sisterhoods 337
Director. The old Convent adjoining St. Mary's Church was reserved
for the Sisters employed in the care of the sick in the city.
The Ladies of the Sacred Heart on Convent Street assisted the
Sisters of Mary in their works of charity by making clothing for poor
children. In 1882 the Sisters of Mary found it necessary to relinquish
St. Joseph's Home, which was, at a later date, purchased by the Sisters
of the Precious Blood.
Serious difficulties were experienced by the Sisters in nursing the
sick in their homes, especially among the poor. Lack of the neces-
saries of life, the difficulty of securing medical aid, and the unfavorable
conditions obtaining in these homes, often retarded recovery. A hos-
pital of their own seemed to promise the remedy for these disadvantages.
After due consideration, a plot of ground on Fifteenth and Papin Streets
was bought. A fine substantial mansion stood upon it. This was the
nucleus of what was to become St. Mary's Infirmary. A small but
very beautiful chapel was added to the building; and dedicated to
the Sorrowful Mother. The first sick person admitted Avas a charity-
patient. Sister M. Clara was the first Superior of St. Mary's Infirmary.14
The Charity of these angels of mercy was not confined to the city
of St. Louis. As early as 1873 St. Charles on the Missouri river had
experienced the blessings of their presence among their sick and dying
during the epidemic of the smallpox. The Southland also was to ex-
perience them.
AVhen in 1878 an epidemic of yellow-fever broke out in the South-
ern states, the Sisters of St. Mary offered their services. In August
of that year five left for Memphis, and the next month three others
also went to Memphis. At the request of Bishop Elder five Sisters
went to Canton, Miss., where the plague was also raging. Of the thir-
teen Sisters who went South, five died of the disease, and the remain-
ing eight, although having contracted it, recovered, and returned to St.
Louis in November.
Mother Odilia was almost prostrated at the news of the loss of
these five good and heroic Sisters: But her confidence never failed her
that all was well with them. Father Faerber wrote her a beautiful
letter from Paris, in which he extolled these martyrs of their vocation :
' ' What a privilege it is to die in, and for one \s vocation ! ' '13
In 1880 the Congregation of the Sisters of Mary was approved by
Rome, and on the Feast of St. Francis of Assisi. Yicar-General Muehl-
siepen, after the Solemn Highmass sung by Father Faerber, received
it Melies, op. eit. pp. 41-43.
15 Ibidem, pp. 47-56.
338 History of the Archdiocese of St. Louis
the vows of the Sisters and placed the blessed ring on each one's finger.
But the happy event of October 4th, was the prelude for the happy death
of Mother Odilia on the Feast of her chosen patron, Blessed Margaret
Mary, October 7th, 1880. Sister Seraphina was appointed her successor.
The good work done by the Sisters of Mary in private homes had
not escaped the city authorities. In 1883, when there was another epi-
demic of smallpox in St. Louis, the Health Commissioner, General
Stevenson, requested them to undertake the nursing of the smallpox
patients at the Quarantine. Reassured by the acquiescence of the re-
ligious authorities, the Sisters accepted the offer, and from May, 1883,
to May, 1885, nursed at the Quarantine Hospital between 1400 and 1500
patients, a large percentage of whom recovered. The Board of Health
did all in its power to alleviate the irksomeness of the task, and, among
other things, a room was given them for a Chapel, where the Blessed
Sacrament was preserved and Mass was said from time to time.
Two of the Sisters fell victims to the virulent disease. In November
1886 when an epidemic of diptheria broke out in the City, the Board
of Health requested the Sisters to receive patients, mostly children,
into the Infirmary. The request was complied with. The Missouri
Pacific Railroad Hospital was in charge of the Sisters from 1884 to
1889. The Railroad Hospital in Sedalia was also intrusted to their
care in 1885. The memory of the good Sisters' charitable work in
St. Charles in 1873, was still alive in the hearts of the people, when
ten years later they decided to establish a Hospital in their city. Mr.
Franz Schulte had left a house with a large plot of ground to Father
AVillmes for hospital purposes, and Father Willmes now offered it
to the Sisters. The offer was accepted, and the Hospital was opened
on November 4th, 1885, under the patronage of St. Joseph. Sister M.
Elizabeth was its first Superior. In 1890 the erection of the present
St. Joseph's Hospital was begun on a large scale, and dedicated by
Vicar-General Muehlsiepen in August 1891. An addition was made
to the building in 1904, and another in 1924.16
The first St. Mary's Infirmary in St. Louis was only a private resi-
dence fitted up for hospital purposes : the new building was erected on
the same site in 1887. The corner stone was laid by Vicar-General
Muehlsiepen, July 11th, 1887, and the building was privately blessed
on February 12th, 1889, by Father Faerber. The money for the
enterprise was borrowed from kindly disposed persons on the security,
as the Sisters put it, "of Divine Providence and St. Joseph." St.
Mary's Infirmary enjoys the reputation of doing the largest amount-
is Melies, op. eit. pp. 65-66.
A Cluster of Seven New Sisterhoods 339
of charity work in the city. A bare mention must suffice for St. Mary's
Hospital in Chillicothe, Missouri, the so-called German Hospital in
Kansas City, and St. Mary's Hospital in Kansas City. Mount St.
Rose Sanatorium for consumptives as well as St. Mary's Hospital at
Jefferson City, and the subsequent expansion of the Congregation, must
be reserved for treatment in a later chapter.
In recounting; the glories of Archbishop Kenrick\s administration,
the rapid growth of the Congregation of the Sisters of Mary from hum-
blest beginnings to its present magnificent proportions, must appear as
one of the most marvelous. These Sisters are preeminently devoted
to the sick poor, and the blessing that attaches to the care for these
helpless children of God, has been theirs in a signal manner.
Chapter 45
A CLUSTER OF SEVEN NEW SISTERHOODS
II
■ ' In my Father 's house there are many mansions, ' ' said our Blessed
Savior; in the Church of Christ there are many religious Orders and
Congregations in which the will of God is realized in equal approach
to perfection, but in diverse manner. Divine Charity is one, but it
has many ways and means of manifesting itself. Hence the large num-
ber and variety of Institutions of men and women in the Church Cath-
olic ; hence also the multiplicity of religious Orders and Congregations
established by Archbishop Kenrick in the diocese of St. Louis.
In this chapter the origin and early growth of the three last Sister-
hoods to take root in that generous soil, shall be treated; the Sisters
of the Most Precious Blood, the Franciscan Sisters of the Province
of St. Clara, and the Oblate Sisters of Charity. The period of their
respective foundations extended from 1872 to 1882.
The early history of the Sisters of the Most Precious Blood reads
like a little Aeneid. Living in peace and security in their castled mon-
astery of Gurtweil, in Baden, they are suddenly driven from hold and
home. They sail awyay across the sea to a foreign western shore. They
find a temporary home; but ere long they are driven away once more,
not so much by unfriendly power, but rather by the secret decrees of
Providence. Farther west they find a hearty welcome and a permanent
home.1
The original founder of the Congregation was Mary de Mattias
under direction of Caspar de Buffalo. The time and place was Rome,
1834. But the rule of the Congregation of "the Adorers of the Precious
Blood" was in 1857 adapted to the needs of Germany by the Rev. Her-
man Kessler, pastor of Gurtweil, when he obtained six Sisters from
Ottmarshausen in Alsace, for the care of his institution for neglected
children. In order to give steady employment and proper means of sup-
port to the community he introduced among them the art of embroidery.
The Congregation grew rapidly, and the number of orphan children
in their care in 1858 rose to sixty. Orders for Church vestments came
in from all parts of Germany. In 1865 Father Kessler resigned his
charge of the parish of Gurtweil to devote all his time and energy to
the Sisters as their Spiritual Director. The cause of education had
a strong attraction for the learned Father, and it led him to establish
a parochial and high school under the Sisters' management.
i Zur Erinnerung an das Silberne Jubilaeum der Sclnvestern vom Kostbaren
Blute.
(340)
A Chester of Seven New Sisterhoods 341
Father Kessler, having accomplished his great life work, was called
away by death on October 23rd, 1867. 2
The government of Baden, at this time, was not friendly to the
Catholic Church. In fact, the coming Kultur-Kampf was already cast-
ing its threatening shadows before. Its full destructive force broke
out in 1871 : it came in the wake of the victorious war of 1870. It
was, though bloodless, the most oppressive war ever waged by a Prot-
estant government against the Church in Germany. Bishops and priests
were imprisoned, and numerous religious institutions were dissolved,
and their members sent into exile.3
Even before the outbreak of the Franco-Prussian war, the signs
of a coming storm were in evidence. The Sisters of Gurtweil realized
that ere long the heavy weight of oppression would fall on them. As
they were looking around for a safe place of refuge, a letter arrived
from Father Blasius Winterhalter, pastor of Belle Prairie, now Piopolis.
in Illinois, inviting a colony of the Sisters to take up their work in the
Far West, stating, at the same time, that a house was ready to re-
ceive them. The invitation was gratefully accepted. On February
2nd, 1870, nine sisters set out on the French steamer, "The Harmonica,"
for New York, where they arrived on February 16th. They travelled
by rail to Cincinnati; then by boat to Shawneetown, Illinois, then by
ox teams to their destination, fifty miles to the western border of the
state. Great was the joy of the people at seeing the Sisters among them,
and the Sisters too were comforted at seeing the kindness of the people
amid the rude surroundings. Labor conquers all trouble, and the sense
of God's presence sheds a heavenly brightness even on the wilderness.4
Bishop Juncker of Alton had invited the Sisters to his diocese without
assigning them a place for their Motherhouse: His successor, Bishop
Baltes, desired that they should establish themselves in the city of
Springfield. The Sisters acquiesced, but Belle Prairie was not to
be given up. The nine Sisters, however, were not able to bear the double
burden; their Superior, therefore, Sister Albertina, journeyed back
to Gurtweil, to obtain more Sisters. She returned to America in August
1871, with a colony of twelve other Sisters. Father J. Xiehaus, had
in 1870 succeeded Father Winterhalter as pastor of Belle Prairie.
The Sisters had taken over the schools at Effingham and Edwardsville.
The Springfield Motherhouse was in flourishing condition: all seemed
to promise a rapid and substantial progress.
But a heavy trial fell upon the hopeful community, the disagreement
with the Bishop of the diocese in which thev had found
2 Op. cit., p. 1-4.
3 Op. cit., p. 6.
4 Op. cit., pp. 7 and 8.
342 History of the Archdiocese of St. Louis
their new home. Bishop Baltes had made it a condition sine
qua non, that all the Sisters property must be held as di-
ocesan property, a condition which the Superior, Sister Augusta,
refused to accept. The Bishop ordered the Sisters to leave
Springfield.5 The Sisters obeyed and wended their way to Belle Prairie,
where they were received with great rejoicings, as it now seemed that
the Motherhouse would be established there. In the summer of 1871 all
the Sisters spent their vacation at Belle Prairie, but it seemed evident
to the more far sighted that Belle Prairie could not receive
the Motherhouse. Like Springfield it was in Bishop Baltes' diocese.
The Sisters must seek a new home beyond the Mississippi. Mother
Auguta wrote to Vicar-General Muehlsiepen, and received a kindly re-
sponse. The parishes of St. Agatha in the city of St. Louis, and at
Herman and St. John's in the diocese, were anxious to obtain the
services of the Sisters for their schools. In 1872 another colony of
Sisters arrived from Gurtweil. Speedy action was required to provide
for all these homeless ones ; Vicar-General Muehlsiepen asked the entire
community to come to St. Louis and assigned them temporary shelter
with the Ursulines, whose Spiritual Director he was : They arrived on
December 11th, 1872, twenty-one sisters; and were most hospitably re-
ceived by Mother Aloysia Winkler, the Mother Superior of the Ursulines.
In the meantime the pastor of St. Agatha's parish. Father Hermann
Leygraaff, was working hard to complete his new school and Sisters
residence. On February 11th, 1873, they entered the new home, and
began to teach in the school. The entire community of the Sisters
of the Precious Blood remained at St. Agatha's until the Motherhouse
at 0 'Fallon, St. Charles Co., Mo., was ready for occupancy, July, 1875.
In the meantime the news arrived that the Convent at Gurtweil was
dissolved by decree of the government. Mother Augusta immediately
started for the old home, to bring over to America the remaining mem-
bers of the Congregation. Forty-nine Sisters entered upon the journey
for the West on August 26th, 1873. The French steamer L' Europe,
brought them safely to New York on September 11th. Vicar-General
Muehlsiepen met them on landing and with fatherly care escorted them
to St. Louis. The temporary home at St. Agatha's being much too
small for the entire community, the Novitiate with Mother Clementina
as Mistress of Novices, was transferred to Belle Prairie.6
The Catholics of 0 'Fallon were delighted to have such a large and
distinguished Sisterhood in their town, and did all in their power to
further the progress of building the Motherhouse.
In the beautiful month of June 1875, the Sisters began to remove
their belongings to 0 'Fallon, when all unexpectedly, the almost in-
■r> Op. cit., p. 8.
0 Op. cit., p. 9
A Cluster of Seven New Sisterhoods :)4:\
credible news arrived from Belle Prairie, that the Novitiate under
Mother Clementine had accepted the conditions of Bishop Baltes and
thus seceded from the main body of the Congregation. The four Sis-
ters at Belle Prairie followed Mother Clementine, but a number of the
novices were brought to 0 'Fallon by their parents. The Motherhouse
and Novitiate of Mother Clementine's branch of the Sisters of the
Most Precious Blood is now established at Ruma, Illinois.7 The Mother-
house at 0 'Fallon prospered in signal manner. Its artistic products
in the line of church vestments have became renowned. In 1882 St.
Elizabeth's Institute in St. Louis was opened by the Sisters. Today
the school numbers three hundred pupils. In 1878 the incorporation of
the Commuunity under the laws of the state of Missouri was effected with
the legal title of "St. Mary's Institute of 0 'Fallon. Mo."
The Sisters have schools in the archdiocese of St. Louis, in the
dioceses of Springfield, Illinois, Omaha, Lincoln, and St. Joseph. •
The Normal School at the Motherhouse in 0 'Fallon, Mo., trains its
teachers to meet the growing demands of the day in a most efficient
and practical way. The Junior College Department of the Community
is accredited with the University of Missouri, Columbia, Mo.
The Community has ever been governed by the Superior General
and her Council. The Constitutions and Rules were very soon adapted
to the new field of labor and in 1879 obtained the sanction of the ec-
clesiastical authorities as a Diocesan Community under the late Arch-
bishop Kenrick.
The Franciscan Sisters of the Province of St. Clara owe their es-
tablishment in St. Louis to the Rev. Ernest Andrew Schindel, the pastor
of St. Boniface's Church in Carondelet. After having built the church
and school, Father Schindel determined to provide a hospital for the
sick poor of his parish and vicinity. His success in this difficult under-
taking was remarkable, the actual cost being about $50,000.00. As the
building neared completion, Father Schindel sent his friend and neigh-
bor at Mattis Creek, Father Brockhagen, to his native land for Sisters,
who would undertake the management of his hospital. Bishop Conrad
Martin of Paderborn had referred him to the Motherhouse of the Fran-
ciscan Sisters at Salzkotten. This branch of the Franciscan Com-
munity was established there in 1863.
On December 3rd, 1873, the first three Sisters, St. Mary Philomena,
St. Mary Dorothy and St. Mary Alphonse. entered upon their journey
to America in company with Rev. H. Brockhagen, who acted as their
guide. They arrived safely in Carondelet, and were heartily welcomed
by Father Schindel. As the hospital was not yet finished, the new
comers stayed for several months with the good Sisters of St. Joseph.8
7 Op. cit., p. 4. Cf. Soma.
s ' ' Geschiehte der Ehrw. Franciskaner Schwcstern der Provinz zur HI. Clara,"
pp. 5,7.
344 History of the Archdiocese of St. Louis
In the year, 1873, the building was completed and occupied. In
the meantime eight more Sisters arrived from the general motherhouse
under the protection of Father Schindel, who, with this end in view,
had taken a trip to Europe. On the 7th of September, 1873, the new
hospital was blessed by the Very Rev. H. Muehlsiepen, Vicar-General,
under the name and patronage of St. Boniface. The house was soon
filled with patients, but there was on it a debt of $40,000. Thus the
Sisters found it necessary to continue their collecting tours which they
had begun soon after their arrival.
On August 1st, 1875, eight more Sisters, arrived at the St. Boniface
Hospital. The Sisters became known and respected for their arduous
and noble works of charity, and requests came in from various places
to send Sisters to conduct hospitals, schools and household work in
institutions of learning.9
The last month of 1875, five Sisters, who were on the way to
America, lost their lives on the ill-fated steamer, Deutschlancl. Their
burial took place on December 13th. at Stratford, England. Cardinal
Manning gave a most sympathetic and impressive sermon, which is
still preserved. The small church could not accommodate the crowd,
which had gathered to pay their respects to the martyrs of a holy cause.
About fifty priests took part in the ceremonies. A modest tombstone
marks the place where the mortal remains of the good Sisters are
buried.10
Within two years of this sad event, the hospital building itself
was consumed by fire. On August 6th, 1877, one hour before noon,
lightning struck the southeast corner of the roof, and in a few minutes
the entire upper story was wrapped in flames. Nothing was saved,
except the lives of the inmates and a statue of the Mother of God. The
patients were tenderly cared for by the Sisters at Gilleck's Hall. As no
priest was present, Mother Cecilia removed the Blessed Sacrament to
a place of safety, in the little room above the bakehouse, whence Father
Schindel on his arrival, carried it to the parish church. As the amount
of insurance money was rather small, and no other resources for re-
building were at hand, the plan was dropped, and the Sisters departed
for St. Louis.11 But even before this change of location, the Franciscan
Sisters had sent out little colonies, either as teachers in parochial schools,
at Mattis Creek, or as hospital sisters and school teachers in Cape Gir-
ardeau. At the request of Rev. Joseph Schmidt, then Rector of St.
Mary Parish at Cape Girardeau, the first branch house was established.
In the month of September, 1875, the three Sisters, Philomena, Engel-
berta and Felicitas arrived in Cape Girardeau. It was difficult work
9 Geschiclite der Franziskaner Schwestern, p. 8.
io Op. cit., pp. 13-15.
11 Op. cit., pp. 22-25.
A Cluster of Seven New Sisterhood* 345
to found this pioneer hospital of Southeast Missouri; yet the Sisters'
work and prayers were crowned with singular success. After the
opening of the hospital the Sisters at the request of Father Schmidt,
also took charge of the parish school. In 1878 a site for a permanent
hospitalwas bought on Sprigg and Williams streets. The building was
erected the same year.12 The present St. Francis Hospital, a magnifi-
cent structure, completely fitted up for its purpose, was dedicated Novem-
ber 15th, 1914. The old hospital building was purchased by St.
Mary's Parish and turned into a high school in charge of the Sisters
de Notre Dame.
Almost at the same time, that the first branch house was planted,
the Sisters, upon urgent request of the Rev. Rector Theodore Briinner,
accepted the management of the household affairs of the Pio Nono
Teachers' College and the Deaf-Mute Institution at St, Francis near
Milwaukee, Wis. On September 16th, 1878, a number of the Sisters
were sent from the General Motherhouse at Salzkotten to enable the
American community to meet the increased demands for service. In
the year 1876 the first Mother Provincial was appointed in the person
of the Venerable Sister Bernarda. Upon the recommendation of
Archbishop P. R. Kenrick, the place of founding the new motherhouse
in the City of St. Louis was seriously considered. The execution of
this plan was accelerated by the burning of St. Boniface Hospital at
Carondelet, on August 6th, 1877. In January of the year 1878 a lot
on 14th and 0 'Fallon streets was bought from Father Henry, Rector
of St. Lawrence 0 'Toole Church, for the sum of $10,000. On February
7th, 1878, the new community was incorporated under the title
" Franciscan Sisters."13
In the summer of the same year, when the yellow fever raged
in the South, five sisters were sent to Memphis to assist in the care
of the numerous victims of the terrible plague. In St. Louis the hos-
pital under the name Pius Hospital and the motherhouse were finished
in the year 1874 and blessed on October .27. Adjoining the hospital a
house for servant girls was built and was soon well patronized. As
the number of Sisters increased, and the location became more and
more undesirable, the hospital and motherhouse were transferred to
the new St. Anthony's Hospital, Grand Avenue and Chippewa Street,
which was blessed by Archbishop Kain on April 17th, 1900. The site is
ideal, and the hospital provided with the most modern equipments. The
beautiful chapel was blessed on April 17th, 1906 by Archbishop Glennon.
Besides the hospital in Cape Girardeau, the other branches are : St.
Joseph Hospital on Fourth and Reservoir, Milwaukee, Wis., estab-
tablished in 1879; House of Providence, 1121 Orleans, Chicago, es-
12 Op. cit., pp. 10-12.
13 Op. cit., pp. 28-30.
346 History of the Archdiocese of St. Louis
tablished in 1882 ; St. Mary Hospital, Eacine, Wis., established in 1882 ;
St. Clara Orphanage, 3800 W. Twenty-ninth, Denver, Col., established
1890; St. Andrew Hospital, Murphysboro, 111. established 1897; St.
Elizabeth Hospital, Appleton, Wis., established 1899 ; Sacred Heart
Orphanage, Pueblo, Col., established 1902 ; St. Rose Convent, a home
for ladies, remodeled in 1909 ; St. Francis Hospital, Waterloo, Iowa,
established 1909.
The next Order of women introduced into our diocese is that of the
Oblate Sisters of Providence, a religious community of women of African
descent, who have chosen as their special work the care and instruction
of negro children.14
This congregation of Sisters was established in Baltimore on June
5th, 1829, by the Rev. James Hector Nicholas Joubert de la Muraille.
Born in France, at St. Jean d' Angeli, on September 6th, 1777, he was
sent in his youth to San Domingo, and became a victim of the insurrec-
tion of the blacks in that island, barely escaping with his life. At
Baltimore he entered St. Mary's Seminary, and was ordained priest.
He joined the Sulpician Society, and determined to do all he could for
the regeneration of the race that had so grievously injured him.
He taught a Sunday school class of colored children, and, seeing how
neglected they were, determined to found a sisterhood of their own
people for their education.
Consulting his friends, Father Tessier and Badaade, he was directed
to four young women, who were then teaching a private school of their
own. In June 1825, the first meeting was held with the purpose of
forming a religious community. The approval of Archbishops Marechal
and Whitfield having been obtained the four novices, on June 13th,
1829, established community life in a rented house in St. Mary's Court.
Father Joubert drew up a Constitution and Rule for them. The Arch-
bishop of Baltimore, on June 5th, 1829, gave his approbation, of the
Rule with hearty praise for the Institution. Father Joubert
died on November 5th, 1843, but other members of the Sulpician com-
munity continued his good work for the new Sisterhood. For a time
a threatening cloud rested over them; some of the members were in-
duced to leave the Oblate Sisters of Providence, and join a separate
congregation founded by Father Gillet and Poilvache at Monroe,
Michigan. Archbishop Eccleston was not favorable to them. But
amid all their severe trials the Oblate Sisters placed their trust in
Providence. The saintly Father John Neuman, the Provincial of the
Redemptorists, had compassion on them and permitted Fathers Tschakert
and Smulders to preach a retreat for them: Then Father Thaddeus
Anwander, C.S.S.R., became their spiritual director; then the Jesuit
Father P. L. Miller was assigned to the work. Fathers Joubert, An-
14 " Blossoms Gathered from the Lower Branches," by a Oblate Sister, 1914.
A Cluster of Seven New Sisterhoods 317
wander and Miller are still held in highest veneration by the Oblate
Sisters of Providence.15
The St. Louis branch of the Oblate Sisters was established October
16th, 1880, by the Jesuit Father Ignatius Panken, the pastor of St.
Elizabeth's Church. The three Sisters began at once to teach school in
the basement of the church. Father Panken secured a neat three-
story house on Seventeenth Street to which the Sisters moved and in
which they opened school with fifty pupils in attendance. Another
teacher now became necessary, for the rapidly increasing number of
children.
On January 13th, 1883, the Sisters moved to Morgan Street, near
Fourteenth. Kind benefactors came forward to help them in their
need. Xew obligations had to be met. A number of orphan children
had already been placed in their care. And applications came in from
all sides. Sister Mary Dominica conceived the idea to open as asylum
for negro orphan children. Archbishop Kenrick was well-pleased with
the project.10
The Taylor Mansion on Page Avenue was bought by the Sisters
for the purpose. It was a difficult and dangerous venture : but Divine
Providence raised up new friends and benefactors. The Archbishop
promised them $1,000 out of the Annual Collection for the negro and
Indian Missions. On August 2nd, 1888, two Sisters and two postulants
from St. Elizabeth's school on Morgan Street, were sent to open the
asylum, with nine orphans: soon more orphans came. On May 27th,
1889, the new home was dedicated by Father Panken in honor of St.
Frances of Rome, the patron saint of the Order. In 1889, Sister Dominica
became Superior at the Orphan Home. Privations, and even real want.
were of frequent occurrence : but in their greatest need God was always
nearest to them. When the Oblate Sisters bought the Page Avenue
property, there were but few houses in the neighborhood: but in a
few years the location was improving so fast that they found it im-
possible to meet the demands that would soon be made on them. Be-
sides the number of orphans had increased to such a degree that the
home was again inadequate. In October 1896, they purchased the
present site in Normandy. The purchase included eight acres of ground,
an orchard, and two brick buildings. The Page Avenue property was
sold and, on April 23rd, 1897, the Asylum was moved to Normandy,
where the Sisters found new friends and benefactors.17
Of the second foundation of the Oblate Sisters in St. Louis, St.
Rita's Academy for Colored Girls, only a brief mention can here be
made, as it belongs to a later date.18
15 Blossoms, pp. 1-15, passim.
16 Ibidem, p. 26.
17 Ibidem, p. 29.
18 Blossoms, pp. 52 s. s.
Chapter 46
LATER JOURNALISTIC VENTURES
Times of open persecution are best calculated to rouse oppressed
humanity to a clearer sense of its natural rights and duties in the
matter of using the weapons of resistance. One of the permanent good
results accruing to the Catholics of the archdiocese of St. Louis from
the Drake Constitution and its infamous test-oath was their increased
interest in the Catholic Press, the mighty weapon for defense and at-
tack, so often praised and blessed, but so seldom adequately supported.
Bishop Rosati's and Archbishop Kenrick's journalistic ventures
had failed through the indifference of the people. In times of peace
there seemed to be no pressing need of a Catholic Press. The secular
papers did all that was necessary in the matter of enlightenment. But
when the bitter party spirit engendered by the war for the Union, led
men to deny the right of the Church to preach the Gospel, to administer
the sacraments and to engage in the work of christian education, ex-
cept by sanction of the State, then the absolute need of a Catholic
paper was deeply felt. The first attempt of supplying this need was
not very promising. It was called The Guardian and bore the
legend: "Arcet, Tuetur,1 Justice a breastplate, true Judgment a hel-
met, equity and invincible shield, Wisdom, V. 19. James Clements is
named as editor, and John Daly's Printing House as place of publica-
tion.
The paper began in 1865. There is in each number a column of
Catholic affairs,
No. 2 of vol. 1. has a leader on "Epiphany, Twelfth Day."
No. 34 an article on "The Holy Father" and a sketch of the
' ' House of the Angel Guardian. ' '
There is also a sharp protest against the imprisonment of Father
Hillner of Booneville for having preached the Gospel without having
taken the test-oath ; which among other things required that priests and
ministers should declare that they had always been truly and loyally
on the side of the United States against all enemies thereof, foreign and
domestic. In Vol. II. No. 47, a certain Daniel McAuliffe volunteers for
the Papal army, whilst the editor himself declares, that St. Louis is
destined to be the Capital of the L^nited States.
l "It repels evil and guards the good" seems to be the sense of the Latin
Motto.
(348)
Later Journalistic Ventures 349
Mr. Clements managed the Guardian editorially and in a business
way until 1868, when he disposed of the material to the Rev. D. S.
Phelan, owner of the Western Watchman.
The Edina Watchman, Weekly, made its first appearance at
Edina, Missouri, in 1865 under the editorial and business management
of Rev. D. S. Phelan, then pastor of that largely Catholic place. Having
refused to subscribe to the test-oath prescribed by the Drake Consti-
tution, he was imprisoned for a time, and, on being released, made
vigorous use of the columns of his paper in an endeavor to secure
the repeal of this obnoxious legislation. This made the priest-editor
still more obnoxious to the radicals, who went so far as to charge him
in the courts as a perjurer. Justice, however was not dead, but only
sleeping. Judge Burkhard adjudged Father Phelan not guilty and
assessed the costs of the trial to the County of Knox.2 In August,
1868, he was transferred to the church of the Annunciation in St.
Louis and brought his paper with him. From that day his management
has been uninterrupted until his death.
"The Western Watchman/' as the paper was now called appeared
for the first time on February 6th, 1869. Its initial number brought
a lenghty salutatory and an official announcement by Archbishop
Kenrick. "The undersigned begs leave to recommend to the support
of the Catholic public, the Western Watchman, a weekly paper, which
is about to be published in this city, the character of those who have
undertaken it, affording a reasonable assurance that it will be a useful
auxiliary to religion, and be conducted in such a manner as to secure
permanent success.
Peter Richard Kenrick,
Archbishop of St. Louis
St. Louis, December 26th, 1868. "3
The paper was regarded for some time as the official journal
of the Archdiocese, but as this claim brought on misunderstandings,
the Editor dropped the claim.
The Western Watchman is still among the Champions of the
Church, though it has lost much of the fighting spirit of former days.
The Western Watchman really was Father David S. Phelan. They
belonged together like Lindbergh and the Spirit of St. Louis. Father
Phelan 's spirit delighted in controversy. His had the wit, the general
knowledge and the copious choice of words, to make him a most
dangerous antagonist. "Let him alone," said Archbishop Kenrick
to a good priest that came to complain of some rough treatment by the
2 "Western Watchman, ' ' August, 1869.
3 "Western Watchman," February 6, 1869.
350 History of the Archdiocese of St. Louis
Watchman, "let him alone: Father Phelan is a dangerous man."
As a newspaper man, he was unique, and always interesting even to
those who did not share his opinions, nor enjoy his pleasant pastime
of excoriating his critics. No doubt, much good was done by this mili-
tant exponent of Catholicity, in strengthening the position of Catholics
among their fellow citizens. No doubt, also, much harm was occasioned
by his violent attacks upon the clergy, high and low, that opposed
his views in regard to the school question, and what was called Cahen-
slyism, and Americanism. In treating of these matters all dignity of
speech was forgotten : the rapier of controversy was changed into a
flail. Father Phelan took a certain pride in his opposition to what he
believed to be mere assumption of power by some of the leaders of the
Church. He wrote in 189G:
"From its beginning the ~Westem Watchman has been noted for
its self-assertion and vigor of expression. It has been condemned by
some bishops for its opposition to American interference in the strife
between the Pope and the Italian government. Again it has been
censured by some bishops for its opposition to episcopal interference
in the affairs of patriotic societies. Again, it was condemned for its
defense of the lower Clergy against what he held to be the uncanonical
arbitrariness of certain bishops.4 A fourth time it was condemned, and
this time by the Archbishop of the city where it was published, for
its assertion of the rights of the Catholic press."5 And we may
add a fifth time by the Papal Delegate for disrespectful language con-
cerning him.
For Archbishop Ireland and Cardinal Gibbons the Western
Watchman always professed the highest admiration. The Fairbault
plan of the former prelate seemed to him the practical solution of the
question of Catholic education; and when Rome gave its judgment:
"tolerari potest," "it can be tolerated," he uttered the jubilant cry:
"it is fully approved." Though tainted with the liberalism of the
age, Father Phelan 's Catholic faith was strong and impulsive. And
though lacking in reverence for persons of exalted position, he bowed
to authority, even if at times, ungraciously. As to his ability and
wealth of illustration there can be no question : neither of his sincere
love for Mother Church. Many a battle royal did he fight against
the defamers of religion.
He was feared by many ; yet loved by more, partly because he was
a tower of strength for the present, partly because he had bravely
stood his place at a time when it was dangerous to do so.
4 Father Phelan 's "Canon Law" was rather uncanonical at times.
5 Encyclopedia of the History of St. Louis, vol. Ill, p. 1896.
Later Journalistic Ventures 351
The Western Watchman has always been a Democratic, as well
as a religious paper. In 1887 it advocated free silver. It opposed
the War with Spain, but, since transoceanic territory has been acquired,
it urged its retention. It advocated the present public school system
for all the people, and a strictly religious parish school system for
Catholics. The Western Watchman circulated largely throughout the
Mississippi Valley in the West, and in the Northwest. There must
be many copies of this paper preserved by its readers in memory of
great events there chronicled, and, no doubt, our libraries have been
laying aside the numbers as they were issued. The "Watchman" is
a chronicle of the Church's history in the West for more than sixty
years.
The year 1872 gave birth to a pair of lesser lights in Catholic
journalism: The Central Magazine,'" edited and published by Mary
Xolan, a sixty-eight page monthly, of which the first issue appeared
in July, 1872, and the last in 1877. It was not high , class, yet
readable. Its most important contents are the Obituaries of priests
and Catholic laymen.
"The La Salle Journal" a religious and literary monthly, was
begun in January 1872 by George A. Schuette, who afterwards be-
came a member of the Christian Brothers. It continued about two
years.
Of the Bohemian Catholic Weekly "Hlas" we have no personal
knowledge, except that the management gives all assurance of its
thoroughly Catholic tendency.
It covered a wide field at the time of its first appearance, there
being then no paper of its class nearer than Chicago, on the one side,
and Texas, on the other. It elates from 1871 and was published by the
Bohemian Literary Society. It is still hale and hearty in its 56th year,
and appears twice a week. Father (afterwards Msgr.) Joseph Hes-
soun was its founder and first editor. For considerably more than
half a century has the Hlas, that is, the Bohemian Voice, been a bond
of love and mutual helpfulness between the Bohemian Catholics through-
out the United States. The Bohemian Literary Society also publishes
a magazine for women, the Ceska Vena, which was started in 1908 and
appears twice a month.
It is a strange fact that not a single Catholic book in the French
language was ever published in St. Louis, or, for that matter, in the
entire state. There was a French newspaper established in the city in
1854. Its editor M. Louis Cortambert, was a gentleman of fine literary
attainments. The paper was called Revue de'L Ouest. It has long
since disappeared from the field of journalism.
352 History of the Archdiocese of St. Louis
In this place we must allude to the tragic failure of B. M. Chambers'
attempt to make the fourth St. Louis Times a Catholic Daily.0
This paper was founded in July 1877 by Stilson Hutchins, Dr. H.
Mahoney and John Hodnet as a democratic journal, "entirely southern
in tone." Hutchins became editor-in-chief. After a most interesting
career under various publishers and editors the St. Louis Times was
in May 1877 bought, at public sale, for fifty thousand dollars, by B. M.
Chambers, a staunch Catholic, who wished to make it a Catholic family
daily. Mr. Chambers appointed R. H. Sylvester, managing editor,
and C. S. Fisher, business manager. The promised support from
Catholic circles did not come forward in the manner expected. ' ' Cham-
bers ' money kept the paper afloat until November 1878" as Scharf
says, when it was consolidated with the Journal of Walcot and Hume,
under the name The Times-Journal. In 1879 Chambers who owned
three-fifths of the stock, placed A. S. Mitchell in charge as editor,
and advertised the paper for sale. In August 1879 Chambers sold
the concern to Dr. James P. Beck, who being disheartened by the
continuous opposition, threw the paper back on Chambers' hands.
Finally J. H. D. Cundiff bought it, October 1879. After a stormy
career of two and a half years B. M. Chambers had sacrificed a fortune
in the attempt to conduct a secular daily from the Catholic point of
view, such as the St. Louis Leader had been; and such as the
German Amerika was at that very time and long years after.7
It may be objected that secular journals do not really come in the
purview of the Catholic Press. But they do. Religious and ecclesias-
tical papers we' have in abundance : they do a noble and most necessary
work. But the Catholic's point of view on secular matters is not that
of the world. The spirit of the age is socialistic, a distinct contra-
diction to the spirit of the Church.
To judge Catholic matters in the light of eternity — and secular
matters in the light of socialistic principles is intellectually and morally
wrong. We Catholics, therefore, need a secular daily press, conducted
by men who are inbued with the principles of Catholic philosophy,
and know how to apply them to the current questions in education,
sociology, politics, jurisprudence and medicine. Such a paper, no doubt,
Mr. Chambers intended to give us. That he failed, in the attempt
is not to his dishonor.
6 Complete files of Mr. Chambers' "Times," May 7, 1877, to Nov. 20, 1878, are
to be found in the St. Lcuis Mercantile Library. Also, of the " Times- Journal ' ' to
Dec, 1879. A few numbers in Library of State Historical Society, Columbia.
i As reason must be enlightened by faith to judge aright, so the secular
press must be guided by the principles of the Christian Eeligion, otherwise it be-
comes a blind leader of the blind, as we see it today.
Later Journalistic Ventures 353
The "Church Progress/' weekly, for many years edited by Mr.
Paul Chew, now requires our attention. Like all our Catholic papers
it also had a checkered though, in the main, rather prosperous career,
to the present day. It seems to have been founded for a special
purpose, namely to minister to the wants of the American descendants
of both the German and Irish immigrants.
There were in St. Louis since 1840 two strong currents of national
life, in the Church, flowing side by side, the Irish and the German.
In comparison with these the French and Anglo-Americans seemed
negligible quantities. The French Catholics gradually relinquished
their language for the American, the Germans alone held fast to a
foreign tongue in their new home. Their feeling towards the Father-
land was merely sentimental, in no wise political: whilst the Irishman's
affection for "Old Ireland" was both political, religious, and senti-
mental. Irish priests were their ideal, whereas the German was con-
tented, if his priest could speak the German language. But Archbishop
Kenrick, fair as he was to all, provided German priests for the Germans,
Irish for the Irish, and later on Polish for the Poles, and so on.
All these national fragments also desired to have papers in their
own language.
The Irish had their Western Watchman, the Germans their Amer-
ika and Herold des Glaubens, and the Church Progress was started
to meet the wishes of the native born of both races.
The rather complicated origin of the Church Progress is clearly
stated by a contributor to the Encyclopedia of the History of St.
Louis: "The Church Progress and Catholic World/' weekly, is a
consolidation of two Catholic papers, the titles of which appear in its
present name. The "Church Progress" was published at Marshall,
Illinois, from its beginning in 1878 until 1888 when it was consolidated
with the "Catholic World" (of St. Louis). At the outset the "Church
Progress" was a Monthly Parish Record, but soon became a weekly,
devoted principally to Catholic news and literature. It covered a
large field and attained a circulation of 6,000 copies, a phenomenal
number to emanate from a country town. The Rev. Father C. Kuhlmann
was editor and publisher. The "Catholic World" of St, Louis was
founded in 1885, being published by the World Publishing Company,
in 1887 it was purchased by the St. Louis Catholic Publishing Company,
which, in February 1888 bought the "Church Progress" and consoli-
dated the two papers. The Rev. C. F. O'Leary was the first editor
of the "Catholic World."
In the great religious controversy conducted in the Globe Demo-
crat in consequence of Archbishop Ryan's lecture: "What Catholics
Do Not Believe," 1882, Father O'Leary, then pastor of St. Brendan's
Church, Mexico, Mo., took a distinguished part with what he called
Vol. 11—12
354 History of the Archdiocese of St. Louis
"Father O'Leary's Letters to The Heretics/' which displayed con-
siderable erudition and versatility. His editorship of the "Catholic
World" terminated in August 1886.
Concle B. Pallen a graduate of St. Louis University, succeeded
to the editoral management serving until 1896, when he resigned, and
the paper was conducted by an executive Committee. This arrangement
continued until March 1899, when Mr. Pallen resumed its editoral
control. The "Church Progress and Catholic World is calm and
dispassionate in tone, yet never hesitates to advocate a just cause, or
to antagonize a wrong one as its editor regards it."8 This was written
in 1889 about forty years ago. The Church Progress like all
its predecessors and contemporaries, is a store-house of information
on historical matters. We would call attention to the three historical
series we published in its columns. The "Historical Gleanings from
Forgotten Fields," February 1— March 22nd, 1917; "The Catholic
Garner" March 30,— October 1, 1917; and the "First Native Mis-
sourians in the College of the Propaganda at Rome." December 10,
1918— February 20, 1919.
Father Tuohy, the erratic free-lance of journalism, was one of the
early editors of the Church Progress. The only sample of personal jour-
nalism St. Louis can boast of is the "Fortnightly Review" of Dr. Arthur
Preuss, now in its 35th year. It was established April 1st, 1894, at Chi-
cago, as a monthly, but six months later became a weekly. In July, 1895,
Dr. Preuss moved the paper to St. Louis. The learned Doctor still
wields his trenchant pen in the Review, "discussing largely questions
of philosophic lines. ' '9
It is, of course, Catholic to the core, although it no longer bears
the motto: " Christianus, mihi nomen, Catholicus cognomen." The
editor, while not exactly persona grata with all higher ecclesiastics,
nevertheless has the ear of most of them and the kindly interest and
support o£ many of the best of them.
Among priests the "Fortnightly" is a welcome visitor, sometimes
exasperating, generally enlightening, and always thought-compelling.
Mr. Preuss, though a layman and father of a large family, is one of
the ablest theological writers in our country. His translation of
Pohle's Dogmatic Theology, and his adaptation of Koch's Moral Theol-
8 Encyclopedia of the History of St. Louis, vol. Ill, p. 1897.
9 Dr. Arthur Preuss is the eldest son of the distinguished convert from
Lutheranism, Dr. Edward Preuss.
Later Journalistic Ventures 355
ogy would amply prove this statement. He is also the best Catholic
authority we have on Freemasonry. The Fortnightly Review is
indispensible to the student of contemporary history, ecclesiastical and
cultural.
Mr. Kenkel resigned his position as Editor-in-chief of the Amerika
in 1920 with a view of devoting his time and talents to the development
of the ''Central Bureau" of the German Catholic Societies, and its
monthly publication the CentraJ-Blatt and Social Justice, two maga-
zines, as it were, in one. This periodical was established in 1909 to
bring about a better understanding between the members of the Central
Society and to promote the study of sociology. Mr. Kenkel is one of
the recognized authorities in matters of social science and its appli-
cation. At stated intervals the magazine contains four pages of German-
American history. Both English and German are used for the editor-
ials. Brief reports on society matters are generally given in German.
The editor has a staff of very able writers of sociological questions.
as Father Engelen, Professor Bruehl, D. D., of Philadelphia, Professor
Muench, D. D., of Milwaukee and Mr. A. Brockland, the assistant man-
ager of the Central Bureau. The Central-Blatt and Social Justice
represents and defends the Catholic view on great social questions that
agitate the minds of men in our day, questions that must be solved,
and solved right, if the world is to regain industrial and social peace.
According an honorable mention to the Negro Child and to
the Echo from Africa, and Father Dunne's "Newsboy," we come
to the excellent Jesuit Magazine, The Queen's Work, edited since
1914 by Father Garesche. It styles itself "A National Magazine of
Catholic Activities; primarily, devoted to the spread of devotion to
the Blessed Virgin." Its circulation is 75,000. Since 1918 St. Louis
has its Catholic Historical Society, founded by Archbishop Glennon;
and this organization published a quarterly called The St. Louis
Catholic Historical Review. ''The first editor of the publication was
the Kev. Dr. Charles L. Souvay, C. M., who by his learning and energy
gave the Review a standing among the best of the country. The Review
published original articles on subjects of the ecclesiastical history of
the Mississippi Valley, and documents from the archives of the Society.
It completed its fifth volume in 1923 to enter upon a long period of
suspended animation.
Last but not least comes the St. Louis Catholic Herald, the
third Catholic weekly in the English language, to cheer and enlighten
the reading public of St. Louis and vicinity. It was established in
1921.
356 History of the Archdiocese of St. Louis
The year 1924 witnessed the demise of the Daily Amerika, after
a long and faithful course of manifold service to the Archdiocese in
general and to the German Catholics of the Northwest. In 1925 the
Pastoral-Blatt followed the Amerika into the tomb of the unforgotten
dead. They have not lived in vain. Though often disregarded, their
activities have left a mark on some, at least, perhaps, on many minds ;
and so their good influence may still be active among us, although
unknown to fame. For ideas are immortal, though their outward
form and expression be very perishable.
Posterity owes all these priests and laymen, who as journalists
wore out their lives in the service of truth and justice, a heavy debt
of gratitude.
Chapter 47
PROGRESS OF THE CHURCH IN CENTRAL MISSOURI
Father Ferdinand Helias D 'Huddeghem, commonly called Father
Helias, in 1838, laid the broad foundation for the Church in Central
Missouri by erecting the mission of Westphalia into a Jesuit Residence.
Not that he could claim priority in all its Catholic establishments, for
others had preceded him in the missionary field; but it was Father
Helias who built up at least twenty missions, the majority of which
developed into strong parishes, in the counties of Cole, Osage, Gas-
conade, Boon and Callaway. The first religious center established by
him, was at Westphalia, in Osage County: but baffled here by the
stubborn pride of some of the "Latin farmers/'1 he retired to St.
Louis. During this brief period of rest from missionary labors
he rallied from his pessimistic feelings, and in September 1842,
returned to the attack, making his headquarters in Haarville,
subsequently called Taos, in Cole County, where in 1840 he
had built the Church of St. Francis. Here the indefatigable
missionary was destined to remain until his death in 1874. Up to the
date of Father Helias' departure from Westphalia in 1842 only three
churches were in existence in all his missionary district, the Church
of St. Joseph at Westphalia, St. Francis Xavier in Cole County, and
the Sacred Heart in Richfountain. The fourth to be built was that of
St. Ignatius Loyola at Jefferson City. Its construction was begun
in 1841 and it was completed before 1843. A fifth church, that of
Assumption at Cedron, in Moniteau County, was built before 1843.
April 6th, 1844, the corner stone was laid of the new church of St.
Francis Xavier in Haarville. The edifice, 60 by 38 feet, could claim
the distinction of being the first Catholic stone church to be built in
the interior of Missouri. It was occupied for the first time on May
11th, 1845, Father Helias on this occasion addressing the congregation
in English, German and French.
Towards the end of 1844, the Church of St. Thomas the Apostle
was built at Indian Bottom, Cole County, near a bend in the Osage
River. Finally, on Ascension Day, May 1st, 1845, the Church of the
Immaculate Conception at Loose Creek, in Osage County, on the main
i Latin farmers, was the name applied to that class of German settlers who
had attended a gymnasium before coming to the Wild West. They often were
dissatisfied with their hard lot and rather critical in regard to their surroundings.
(357)
358 History of the Archdiocese of St. Louis
public road between Jefferson City and St. Louis, was opened for
divine service. Thus by the middle of 1845, Catholic churches had
been built at Westphalia, Haarville, Richfountain, Jefferson City,
Moniteau, Indian Bottom and Loose Creek. These seven churches,
attesting the progress Catholicity had made in Central Missouri, were
among the results of Father Helias' first seven years of labor in that
part of St. Louis diocese.2
Regular monthly services were held by Father Helias on consec-
utive Sundays at Haarville, Jefferson City, Loose Creek, and Rich-
fountain. The fifth Sunday of the month or a Feastday occurring
in the month was assigned to St. Joseph's Church at Westphalia.
Besides this monthly round of visits, services were held three or four
times a year at the Assumption on Moniteau Creek, at St. Thomas the
Apostle, Indian Bottom, Cole County, and at Holy Cross in Pilot
Grove, Cooper County. Moreover, visits were paid once or twice
a year to Booneville, Columbia, Hibernia, Cote-sans-dessein and other
stations.
Father Helias in his letter of January 6th, 1845, contributed to
the Berichte der Leopoldinen Stiftung XIX, gives a summary of his
ministry in the various parishes and stations of this Mission for the
period 1838-1844.
1838 1839 1840 1841 1842 1843 1844
Number of souls 620 700 950 1500 2000 2000 2500
Infant Baptisms 23 36 37 125 150 149 175
Easter Communions . . . 423 560 700 1094 1090 1100 1300
First Communions . . 9 15 16 20 60 90 100
Conversions 3 4 5 4 4 3 4
Marriages 3 3 14 26 23 27 36
Burials 12 9 17 24 19 50 1553
As money was very scarce among the early settlers of the country.
Father Helias depended for the funds necessary for the erection and
furnishing of his seven churches on the generosity of his Flemish
relatives and friends, chief among them, his mother, the Countess
Helias D'Huddeghem. The generous help of the Leopoldine Associa-
tion of Vienna in Austria was also laid under contribution for the
benefit of the missions. His income from the congregations was never
large; his life was a life of poverty and content. He travelled either
on horseback, or by steamer up and down the Missouri river. He never
had a housekeeper, but kept house himself, preparing his own meals,
and occasionallv took dinner with one of his parishioners. But a
2 Cf. Garraghan, G. J., in "St. Louis Catholic Historical Review, " vol. II,
p. 171.
3 "Berichte der Leopoldinen Striftimg," Heft XIX.
Progress of the Church in Central Missouri 359
lover of poverty, as Father Helias was, there was nothing too good
and beautiful for the house of God.
His friendship with the General of the Jesuits in Rome was the
means of obtaining some very fine old paintings for the church at
Taos, supposed to be original works of Guido Reni.4
Father Helias wrote and spoke French, German, English and his
native Flemish; he had a remarkable fluency in writing Latin prose
and verse. His interest in Catholic education led him to establish a
parochial school at Taos. As a preacher he was not a success ; although
what he said, being enforced by the holiness of his life, went to the
heart of his hearers.
"The year 1844," as Father Garraghan tells us, "was a calamitous
one for Father Helias. The Missouri river flood of that year, the
greatest in the history of the river, followed by a protracted drought,
brought widespread sickness in its wake. There was no house without
its patient, and in most houses all the inmates were down with disease
at the same time. In one dwelling which he visited, Father Helias
found no fewer than twenty persons in the last stages of disease. The
one compensating circumstance was that it was a season of divine
grace for many of the victims, who found their way back to God's
friendship, as the shadows of death crept upon them. Father Helias
himself was not to escape the consequence of the great physical strain
and constant exposure to infection put upon him by the exercise of his
ministry at this critical time. His health broke down and he began
to waste away, his skin, as he expressed it in Scriptural phrase,
cleaving to his bone. The doctors could do nothing for him and
despaired of his recovery. And yet, he passed through the crisis, re-
gained his strength and was able in time to take up again his burden
of parochial missionary duties. The next year 1845, he was repeating
his experience of the past year, wearing himself out with attendance
on the sick and running every risk of infection. A second collapse
followed and the Father lay on what seemed from every human out-
look his bed of death. The most skillful physicians in the county
pronounced him beyond reach of medical aid. For some days he lay
in a coma, a cold sweat bathing his forehead, and the extremities of
his body stiff with the icy rigors of approaching dissolution. Funeral
arrangements began to be made, and the parishes were notified to send
their quota of pallbearers. But at the last moment the skill of a
worthy widow, Gertrude Evens by name, saved the priest's life. She
succeeded in forcing a long reed tube between his firmly clenched
teeth, with the result that some needed medicine was successfully
4 Garraghan, 1. c, pp. 172 and 173.
360 History of the Archdiocese of St. Louis
administered. He rallied, grew steadily stronger and in a short while
was again performing his customary round of labors."0
Though broken in health and exhausted by the constant strain.
Father Helias would not leave his post of duty. It was suggested to
him that he return to Belgium, for the declining years of his life, but
he refused to consider the offer. "Father Helias declines to return to
Belgium, desiring to consummate the sacrifice of his health and life,"
wrote the Vice-Provincial of the Jesuits of Missouri, "let him then
remain where he is."G
A partial relief, however, came to Father Helias on December 8th,
1846, in the person of Father James Cotting, who had arrived from
Switzerland in 1840, and now became the missionary's assistant, Father
Cotting was, in Father Helias' own words, "an exceeding zealous
and active young missionary" and an admirable companion, a man
of "sympathetic charity" that cheered the good old Father more than
words could tell. At Father Cotting 's arrival the fever that had
greatly troubled Father Helias for months disappeared, and left him
in the enjoyment of fresh health and strength.
In addition to this relief, the parishes of Jefferson City and
Maniteau were taken over by a secular priest, Father James S.
Murphy Sr. Father Murphy was a native of Dublin and, after his
ordination to the priesthood, set out for the wilds of Missouri. He
arrived in Jefferson City in July 1846, and took up his abode in a
blockhouse on Richmond Hill. The church, a small structure of heavy
oak planks, stood on High Street. Father Murphy remained in Jef-
ferson City until December 1848, when he was appointed pastor of
Lexington. During the Know-nothing movement in 1850 he left the
country for Ireland and soon after died in his native city, Dublin.7
Of Father Murphy's successor in Jefferson City, Father Joseph
Ursus Meister, Monsignor Holweck has given a brief character-sketch
in the Past oral -Blatt of St. Louis. Father Meister was born in Switzer-
land and served the Parish of Etzikon as pastor, when Vicar-General
Melcher engaged him for the American missions. He was pastor of
Jefferson City from March 1849 to August 1853. Later on he did
missionary work in the Counties Moniteau, Morgan, Pettis, Saline
and Cooper. Father Joseph Ursus Meister was an original character,
simple almost to rudeness, but a zealous priest withall.
The third pastor of Jefferson City, Father Joseph Blaarer, a
countryman of Meister and one of his .companions on the voyage to
America, served the Church of Jefferson City less than a year and had
as his successor the Rev. William Walsh, the future pastor of St.
5 Garraghan, 1. c, p. 174.
c April 16, 1846.
7 Chancer v Records.
Progress of the Church in Centra! Missouri 361
Bridget's Church in St. Louis. Father William Walsh was born Octo-
ber 5th, 1829, in County Limerick, Ireland, and came to St. Louis in
1851. He received Holy orders at the hands of Archbishop Kenrick
on June 10th, 1854, and immediately after was appointed to the parish
of Jefferson City.
Father Walsh turned the old Church of St. Ignatius into a school-
house and replaced it by a new structure of brick which was dedicated
under the invocation of St. Peter, under which title the parish of
Jefferson City has been known ever since. In the early days of Father
Walsh the congregation at Jefferson City numbered forty families;
but the pastor and his assistants also attended the Catholics of Hermann
and of the various stations along the railroad as far as Sedalia. Colum-
bia and Fulton also were attended from Jefferson City.
Father Henry Van der Sanden, the future Chancellor of the
archdiocese, was Father Walsh's assistant from August 29th, 1860 to
August 29th, 1862.8
On Father William Walsh's appointment to St. Bridget's parish in
St. Louis, Father Jacob Meller became pastor of Jefferson City, the
fifth in line. Father Meller was born on December 22nd, 1831, in
Kerpen, Rhenish Prussia, and coming to St. Louis in 1852, was raised
to the priesthood June 29th, 1855. His priestly activities in Jefferson
City extended from 1863 to 1875. Of his assistants, Fathers Schrage
and Kueper deserve special mention.9
The sixth pastor of Jefferson City, Henry Meurs, was already
favorably known as the founder of St. Mary's Church at Glasgow.
He was a countryman of Father Meller, whom he succeeded in 1875
as pastor of Jefferson City. He is the only priest of all those that
labored in the State Capital, to find his last resting place there. His
epitaph in the chapel records the facts that he was born September
3rd, 1839, ordained May 10th, 1866, and died August 24th, 1876.10
The seventh in line of Jefferson City's pastors, the Very Rev.
Otto Joseph Stanislaus Hoog, was born April 18th, 1845 at Ettenheim
in Baden, and came to St. Louis with his parents in 1854. In his
ninth year the boy Otto lost both parents as victims of the cholera.
He was brought to the German St. Vincent's Orphan Asylum; where
he remained six years. He made his classical studies at the St. Louis
University, entered the Seminary of St. Francis, Milwaukee, in 1861,
and completed his theological studies at the Diocesan Seminary at
Cape Girardeau. At the request of Archbishop Kenrick the young
8 "Missouri Yolksf reund, " (Jubilee Edition, October 6, 1896), and Chancery
Records.
0 ' ' Missouri Volksf rcund. ' '
io ' ' Missouri Volksf reund. ' '
362 History of the Archdiocese of St. Louis
levite was raised to the priesthood by Bishop Juncker of Alton on
December 21st, 1867. Father Hoog's first appointment was to the
parish of Lexington, where he remained until August 1875, when
he received his appointment as successor to Father Meurs.11
A man of gentle retiring disposition and endowed with winning
manners, Father Hoog in a short time, enjoyed the affectionate regard of
his people. He was scrupulously exact in the performance of his
priestly and business obligations. Although not gifted with conspic-
uous ability, and utterly averse to the vulgarity of competition, he won
the sincere regard of his Superiors and attained the highest dignities in
the archdiocese below the episcopate, as city pastor, Vicar-General and
Roman Prelate. Father or rather Monsignor Hoog's, twenty years
administration of St. Peter's at Jefferson City, forms the brightest and
happiest period of its history. It was during this period that the
beautiful church was built, and the magnificent school and parish
residence was erected. It was through Father Hoog that the religious
life of the parish was brought to its highest level. Father Hoog's
Silver Jubilee Celebration, December 21st, 1892, was a revelation of
universal regard the pastor held in the hearts of his people, and of his
brethren in the priesthood.
Of the long line of assistants to Father Hoog at Jefferson City,
we can mention but a few : Father Joseph, Fr. M. Diel, the genuinely
pious, though slightly erratic, brother of the Rhineland's poet-priest
John B. Diel, S. J.
Father Bernard Stemker, the future pastor of Kirkwood; Father,
now Monsignor F. G. Holweck, D. D. Vicar-General, and author of
important historical and antiquarian volumes;
Father Sebastian Seimerich, a representative of "that classic elo-
quence, whose practice and grandeur belong chiefly to the past."
Father John Schramm, the founder of the church at Elston in
Cole County;
The Reverend Joseph Selinger, D. D., for many years Professor
of Dogmatic Theology at the Seminary of St. Francis, Milwaukee, and
eventually Father Hoog's successor as pastor of St. Peter's Church
in Jefferson City;
Father Joseph Wentker, one of our best exponents of Catholic So-
ciology; and finally, Father Simon, J. Orf, D. D., a native of Josephs-
ville, St. Charles County, author of the "Manual of the Forty Hours'
Adoration. ' '
After this lengthy disgression which is intended to show how the
good seed of Father Helias bore fruit under the care of diocesan
li Missouri Volks freund., 1. e.
Progress of the Church in Central Missouri 363
priests, Ave must now return to the personal efforts of Father Helias
and his spiritual brother in arms, Father Cotting.
It was Father Cotting who undertook the reconquest of West-
phalia; where a new stone church was in process of erection. The
corner stone had been laid on March 19th, 1848, amid the booming of
"Mexican cannon, trophies fresh from the siege of Sacramento0"12
that roused the joy of the people to the highest pitch.
Father Cotting made a good impression on his flock of hard-head-
ed Westphalians who, by the way, were not Westphalians. But the
small determined faction that had made life at Westphalia unbearable
to Father Helias, now turned their batteries of calumny and abuse on
Father Cotting.
"Unfortunately," as Father Garraghan says, "some unguarded
statements of the priest, who was quick-tempered and frank of^speech,
were eagerly seized on by the enemies and turned to his disadvantage.'
A riotous disturbance which occurred in Westphalia on February 2nd,
1848, was laid to his charge. A lawsuit followed at Jefferson City!
in which the Father appeared as defendant. The suit went against him!
and only the intervention of Father Helias with some of the public
officials saved Father Cotting from the payment of a heavy fine.
Father Cotting was thereupon removed by his Superior from* West-
phalia, to which he bade farewell, January 18th, 1849. His connec-
tion with the Missouri Vice-Province ceased at the same time, and he
spent the remainder of his days a member of the Maryland Province
of his Order.13
"Father Cotting 's place at Westphalia was filled by Father Andrew
Ehrensberger, a Bavarian, one of the exiled German Jesuits who found
a home in the Vice-Province of Missouri in 1848. Father Ehrensberger
took up his residence at Westphalia on November 17 of that year.
From this time forward there were two independent residences in
Central Missouri, Westphalia and Taos. Father Ehrensberger gave
much of his time and attention to the neighboring Bavarian settle-
ment at Richfountain. Some little skill which he possessed as a painter
he turned to good account by decorating the parish church. Father
Helias 's estimate of Father Ehrensberger 's capabilities as a pastor of
souls was high. He called him a capital preacher, 'optinms concionator,'
and summed up his record as a pastor of Westphalia in the words,
'that redoubtable companion of Christ has so acquitted himself that
no one can speak ill of him without untruth.' Father Ehrensberger
left Westphalia in 1851 to take up the duties of a professor in St.
12 Garraghan, 1. c, p .175.
13 Garraghan, p. 175. "Historia Westphaliae. ' '
361 History of the Archdiocese of St. Louis
Xavier's College, Cincinnati. He was subsequently recalled to Germany
where he achieved distinction as a missionary and preacher."14
"Father Ehrensberger was succeeded as Superior of the West-
phalia Residence by Father Kalcher of the Austrian Province. Father
Helias styles him 'an excellent operarius.' Thenceforward the line
of Superiors at Westphalia down to the period of the Civil War, in-
cludes the names of Father Joseph Brunner, Anthony Eysvogels and
John Baptist Goeldlin. Other Fathers attached to the residence as
assistants during the same years were James Busschots, Joseph Weber,
James Bruehl, John Schulte, William Niederkorn and Henry Van
Mierlo."
The steeple of the new stone church of St. Joseph in Westphalia
was not finished until some years later than the dedication of the
church, a circumstance which seemed to lend point, according to the
author of the "Annual Letters," to the Latin inscription over the
church door, placed there by the architect ;
' ' Concordia res crescunt, discordia dilabuntur. ' '
Happily the mischief -making tendencies of a part of the congrega-
tion during the early period of its history had been corrected, so
that Father Goeldlin, Superior of the Westphalia Residence, could
write in 1862 : "The spirit of the people is in general, good. They have
learned that in annoying and contradicting their priests there is neither
peace nor the blessing of God."15
After 1860 Father J. B. Goeldlin was pastor of Westphalia, with
Fathers William Niederkorn and P. M. Grietens as assistants. Other
assistants were: Father Peter Paul von Haza-Radlitz, the celebrated
missionary, and Frederick Hageman, who at a later date* served as
pastor of St. Joseph's Church, St. Louis, and then as Master of Novices
in Florissant. Father William Niederkorn16 entered upon a ten year
term as pastor in September 1871. From September 1881 to September
1883 Father Peter Krier held the rectorship with Fathers Ganzer and
Valazza as assistants. With them the Jesuit administration of the
parish of Westphalia ceased, and Father F. Anton Diepenbrock, a
secular priest, was appointed as head of the ancient church, the earliest
foundation of good old Father Helias.
14 Garraghan, 1. c, p. 176.
15 Goeldlin, "Missio Missouriensis. ' '
16 Father William Niedenkorn is my own spiritual father, he having baptized
me in St. Joseph's Church sixty-eight years ago.
( Ihapteb 48
PROGRESS OF THE CHURCH IX CENTRAL MISSOURI
II
The bulk of the Catholic population of Osage County is composed
of Germans of three distincl racial affiliations: the people of West-
phalia being for the most part Westphalians, the people of Loose Creek,
Rhinelauders, and the people of Richfountain, Bavarian-. The Creole
element, the earliest of all, and the Irish and native American, are
represented by relatively small quotas. The parishes of a later date,
carved out of the territory of these original foundations, may possess
a mixture of these elements: but these three original centers maintain
a distinct identity as to descent and social characteristics. Loosi Creek,
probably corrupted from the French L'ours, Bear Creek, was the name
of a small tributary of the Maries river, and as such, came to designate
the circumjacent territory and its natural center, the town that sprang
up around the Church of the Immaculate Conception in Osage County.
At the time of its organization as a distinct parish, October 10th,
1848, Loose Creek comprised, the original Loose Creek of Father Helias,
as also the older German settlement of Westphalia around Father
Meinkman's chapel of St. John's on the Dohmen farm, together with
Cadets Creek and French Village. Before this date, mass had been
said at Loose Creek in the public school house, and at Cadets Creek
and French Village in private residences.1
At French Village the ministrations of Father Helias do not
seem to have found due appreciation ; The zealous Father notes a num-
ber of singular visitations of God upon some of the neglectful Creoles
of French Village and Cadets Creek.
At last he decided to discontinue his visits to both places, inviting
the inhabitants to attend services at Loose Creek.
Ob September 28th, 1843, six acres of land were bought for Church
purposes, a1 Less than a dollar per acre, and soon after the erection of
a log house for holding divine services was begun. It was dedicated on
May 1st, 1845, and cv^vy third Sunday of the month, rain or shine,
Father Helias came over from Taos to say mass and administer the
sacraments. On October 10th, 1848 the mission of Loose Creek be-
came a parish, and early in 1849 Father T. P. Busschots took up the
pastoral duties in the place, though still domiciled at Westphalia. After
i <.;irr;iul!;ni> <;. .1., "The Mission of Central Missouri," in "St. Louis His-
torical Review, ' ' vol. IT, p. 177.
(365)
366 History of the Archdiocese of St. Louis
a one-room house had been fitted up for his residence, Father Busschots
came to reside in his parish. But even then he took his meals with a
neighboring family. The parish of Loose Creek, at this time, was very
large, extending from the Missouri river to Linn, and from Daily's
Creek and Chamois to the Maries river. The Parish Records were be-
gun September 1st, 1851. In 1852 the first schoolhouse was built and
school opened with a lay teacher. During the early fifties the settle-
ment was visited by various diseases, chief among them the cholera. In
1852 Father Busschots recorded fifty-six burials. In 1855 the death
rate reached its climax with seventy-eight. After that, health condi-
tions improved and the death rate gradually returned to normal fig-
ures. In spite of these severe losses, however, the parish constantly
grew in numbers, through a constant flow of immigration, and the
number of worshippers outgrew the capacity of the log church. The
wealth of the. people, also, had assumed respectable proportions. A
new church to be built of brick, now seemed within reach. The de-
cision was made : and all hands went to work. The stone masons and
carpenters among the parishioners, and the workmen and farmers, gave
a good part of their time, skill and labor free of charge : even the chil-
dren were employed in carrying brick. When the church was completed
there was but a small debt resting upon the property. It was Father
Xiederkorn, the successor of Father Busschots in 1868 who carried
the building operations to a gratifying conclusion. Archbishop Kenrick
had laid the corner stone in the Fall of the year 1868 : on October 10th,
1870, the building was solemnly dedicated to the honor of God and the
Immaculate Virgin. It took seven years more to finish the great work.
The Irish laborers on the Missouri Pacific Railroad whom the Jesuit
Fathers had befriended during the cholera epidemic, expressed their
gratitude by donating to the church the two side altars of our Blessed
Lady and St. Joseph. Father Xiederkorn was relieved in 1871 by Father
Paul von Haza-Radlitz, to become the rector of Westphalia; but in
1881 he returned to Loose Creek for a second term of two years. In
the meantime Father von Haza-Radlitz had introduced the Sisters of the
Precious Blood into the school, and built a convent for them. Father
P. A. Krier was the last Jesuit pastor of Loose Creek. He built the
priest's residence of solid limestone. In September 1885 Father Francis
Braun arrived from St. Louis to make arrangements for turning over
the parish to the secular priest Father John Gruender.2
Father Gruender was born in Dringenberg, Prussia, September 2nd,
1842, came to America in 1861 and was ordained priest July 19th, 1866.
He had been pastor successively of Germantown in Henry County,
Koeltztown in Maries County and Taos in Cole. He labored with zeal
2 Souvenir of the Diamond Jubilee of the Immaculate Conception Church of
Loose Creek.
Progress of the Church in Central Missouri' 367
and success in his new field for twenty-three years, showing special care
for the beauty of the House of God. In 1891 the Sisters of the Precious
Blood relinquished the school in favor of the Sisters de Notre Dame,
who have remained in charge to the present day. Father Gruender
suffered a stroke of paralysis on November 10th, 1908, two days after
the close of the Forty Hours Adoration but lingered on until death
relieved him on March 29th, 1909. Father John B. Bachmeier, his
former assistant, and the pastor of Frankenstin was the successor of
Father Gruender. The present Pastor is Father Henry S. Kueper.3
The Church of Richfountain, some five or six miles south of West-
phalia, ranks third in the series of Father Helias' seven churches, hav-
ing been built before the Father's retirement from Westphalia 1841.
The little frame structure was dedicated to the Sacred Heart. The first
mass in the place was said on May 11th, 1838 by Father Helias in
the home of John Struempf in honor of whom the place was originally
called "Struempf Settlement." Father Helias conferred upon it the
poetic name it now bears, derived from a beautiful spring of crystal
water in the neighborhood. Richfountain was settled by Bavarians.
These good people stood high in the regard of their Jesuit pastors who
visited them every second Sunday in the month. In 1846 the Rev.
John Bax, S.J. was appointed first resident rector of Richfountain.
"In 1849, when the cholera was at its height, the congregation of
the Sacred Heart vowed an annual exposition and adoration of the
Blessed Sacrament for ten hours. Everyone in the parish escaped
unharmed from the scourge. Accordingly, every year on the Sunday
within the Octave of the Feast of the Sacred Heart, the people were
wont to fulfill their vow with great devotion. Years after, when cholera
again broke out in the state, no case was reported from Richfountain
an indication, as the author of the "Annual Letters" observes, of how
pleasing to the Lord was the pious faith of the congregation. Another
instance of the piety of the parishioners of Richfountain was the annual
Solemn High Mass for a successful harvest. The Mass stipend was
made up by small contributions from the farmers."4
In the list of Father Bax's successors we find the honored names
of Fathers F. X. Schulak, M. Haering and Martin Seisl. It was Father
Aloysius Averbeek that built the new church in 1879 and 1880. The Coad-
jutor Bishop Ryan blessed it on October 16th, 1880. The old school erected
in 1858 bore the motto, engraved in stone: "Spes Patriae"— "The Hope
of Our Country."— The Jesuit Father Averbeek enjoys the credit of hav-
ing added hundreds of acres of the best land to the district of Rich-
fountain. A shallow lake of stagnant water in the vicinity of the
village was wont, in summer time, to spread the germs of fever far
3 Chancery Eecords.
* Carraghan, G. J., 1. c, pp. 177 and 178.
368 History of the Archdiocese of St. Louis
and wide, so that almost every one was afflicted with malaria. Father
Averbeck succeeded, with the aid of the U. S. Government, to drain the
lake, thus eliminating the breeding place of disease and reclaiming
a large tract of land for farming purposes.5 The Sisters de Notre
Dame came to take over the school of Richfountain on September 12th,
1883. One year after that date, September 1st, 1884, the Jesuit Father
F. J. Valazza turned over the parish to the Rev. Joseph Pope, a native
of southern Tyrol. The school contained but one room: Father Pope
planned the building of a commodious structure containing three class-
rooms and a hall. But as the Sisters were withdrawn in 1891 and did
not return until 1894, when Father Pope had completed his new resi-
dence, the erection of the new school-building was delayed until 1904.
Father John Schramm, having succeeded Father Pope in April 1904,
deserves the credit of having built the school. Father Pope returned to
his native village, Villanders in Tyrol.6 The Richfountain school dis-
trict never had more than one Protestant landowner, and the school
directors are always members of the parish. The building is Church
property. The textbooks are those prescribed by the state. The sal-
aries of the teachers are paid by the school directors. The school, though
not parochial, is practically Catholic, All the buildings of the parish,
except the first church, were constructed of local limestone.
The parish at its organization contained about thirty families,
almost all from the Kingdom of Bavaria; but has grown, in spite of
its having the parish of Freeburg carved out of its territory and mem-
bership, and today it numbers one hundred and thirty-five families,
Bavarian in substance, with a slight sprinkling of Westphalians, and
Rhinelanders. The parish has given the Church six priests and twenty
sisters in various Sisterhoods. The Congregation lacks but one mark
of American Catholicity, it has no debt.
Passing over the Church of the Assumption which Father Helias
built before March 1843 at the present Ceclron in Moniteau County,
we come to the Church of St, Thomas at what was called Indian Bot-
tom in Cole County, near a bend in the Osage river. The date of its erec-
tion is given by Father Helias himself as either 1843 or 1846. Indian
Bottom, now known as St. Thomas is eight miles south of Jefferson City.
There were but three or four families to be found when Father Helias
first visited the place; at the time of the erection of the log church
there were seven. The number had increased to twenty-one in 1854,
when a frame church was put up by Father Busschots and the log
church was turned into a presbytery. Father Eysvogels, who in 1856
succeeded Father Busschots as missionary for St. Thomas, removed
•"» Questionnaire Answers from Richfountain.
<> Chancery Records.
Progress of the Church in Central Missouri .369
both church and presbytery to a more accessible location, where a
settlement gradually formed under the name of St. Thomas the Apostle.
In 1860 the parish numbered thirty-five families. The Jesuit Fathers
stationed at Westphalia continued their visits until 1869, when Rev.
Aloysius Meyer was appointed its first resident pastor. Father Meyer,
a native of Bavaria, born October 19th, 1819. and ordained August
3rd, 1860, as a member of the Society of Jesus, remained in the wil-
derness of Indian Bottom until 1875, when the young diocesan priest
Father Francis Kueper was sent to supplant him as pastor of St.
Thomas.7 In 1877 Father Bernard Hillner relieved him, to be relieved in
turn by Father Joseph Hellwing in January 1878. In January 1879 came
Father Peter Bremerich. During Father Bremerich's incumbency the
Rev. 0. J. S. Hoog was sent to lay the comer stone for a new church,
Aim ust 22nd, 1883, and on October 22nd, of the following year Vicar-
General Muehlsiepen performed the solemnity of dedication. It was a sub-
stantial structure of brick. Father Bremerich continued his priestly
labors in St. Thomas until September 16th, 1888, when he was pro-
moted to the rectorship of the Parish of St. Bernard in St. Louis, and
Father Joseph C. Ernst became pastor of St. Thomas.
The first Sisterhood in charge of the school was that of the Precious
Blood, who came from Ruma, Illinois, in 1895. They were succeeded by
the "Poor Handmaids" of Fort Wayne. In 1913 the Sisters de Notre
Dame came to St. Thomas. Two priests and eight Sisters are credited
to the parish. The parish of Meta derived most of its people from St.
Thomas.
In regard to the origin of Koeltztown, in Osage County we cannot
do better than quote the words of Father Garraghan, the 'historian of
the Jesuit foundations in Central Missouri:
'Ten miles south of Westphalia, was a settlement originally known
as St. Boniface, from the name of the parish church, and later as Koeltz-
town, from the name of the chief property owner of the locality. In
1856 the sale of public lands to the south of Westphalia at attractivelv
low prices induced many of the parishioners of St. Joseph to move in
that direction. A Protestant lady, Mrs. Koeltz, who had purchased
several thousand acres of land in the locality in question, conceived
the idea that the best means of attracting settlers would be the erection
of a Catholic church. She accordingly offered ten acres of land for
this purpose and, besides, promised to contribute generously to the
building fund. In 1857 Father Goeldlin, then Superior at Westphalia,
was invited to come down to the new settlement to superintend the
construction of the proposed church. However, the Father was under
strict orders from the Viee-Provincial to open no more stations and
7 Chancery Records and Garraghan, 1. c, p. 178.
370 History of the Archdiocese of St. Louis
wished, moreover, first to see the site offered for the church, as an im-
prudent choice of location had just made it necessary to move the
Church of St. Thomas to another place at a considerable outlay of
money. But the promoters of the new church at Koelztown were im-
patient of delay and sent a delegation to Archbishop Kenrick of St.
Louis to offer him the church property, which was accepted. Founda-
tions for an elaborate stone edifice which was to eclipse St. Joseph's in
Westphalia, were immediately laid and in July 1858, Father Goeldlin,
according to others, Vicar-General Joseph Melcher, at Archbishop Ken-
rick's request, laid the corner stone. However, a young carpenter,
who had ventured to play the role of architect of the new church,
finding himself incompetent to prosecute his task, made off with a con-
siderable part of the building fund. The original plan was thereupon
discontinued, and a modest frame church erected, more in keeping with
the humble circumstances of the settlers."8
"The difficulty of securing a pastor for the new church had now
to be met. The Archbishop of St. Louis had no one to send. The Jesuits
were again petitioned to assume charge of the station, but had to decline.
However, an arrangement was made between Archbishop Kenrick and
Father Coosemans, the Jesuit Vice-Provincial, by which Koeltztown was
to be attended from Westphalia until a diocesan priest could be found
for the post. Accordingly, beginning with June 1861, the place began
to be visited by one of the Westphalia Fathers every second Sunday of
the month."9
In November 1866 the place was visited by Father E. Holthaus
from Jefferson City, and in the following year, Father Holthaus was
made resident pastor. In 1868 he was succeeded by Rev. William Klev-
inghaus who ministered to the spiritual wants of the people, until 1872.
when he was relieved of the burden by the Rev. John Gruender. Father
Joseph Hellwing who was pastor from 1875 to 1878 laid the corner
stone for a new church on June 5th, 1877, but in the following year he
was supplanted by Father Bernard Hillner. On November 13th, 1882,
Father Hillner died here, having for his successor the Rev. H. Kellers-
man who was destined to carry on the good work far into the Twentieth
Century-10
The parish of the Visitation of the Blessed Virgin at Vienna in
Maries County owes its origin to a band of sturdy Irish Catholics who
were drawn from the cities by a widely advertised sale of public lands.
A howling wilderness was soon changed into a smiling land of farmsteads.
After the Irish came numerous German families, many of them Catholic.
As the settlers were scattered over a wide extent of territory, two sta-
8 Garraghan, 1. c, pp. 178-179. Also Questionnaire Answers from St. Thomas.
9 Idem, ibidem, p. 179.
10 Chaneerv Records.
Progress of the Church in Central Missouri. 371
tions were formed, where divine service was held. The one in the
town of Vienna, where the first church in Maries County was erected
in 1859; the other at a distance of eight miles from Vienna, which after
1862 was regularly visited from Westphalia.
St. Mary's, as the Church of Vienna was called, was a neat frame
structure, and had an attendance of about thirty-five families. The
Jesuit Father John Goeldlin, the zealous rector of the Westphalia resi-
dence from 1858 to 1871, remarks in the Anniutl Letters, "that when
a new station is formed, all things have, so to speak, to be created anew.
Xot only does lack of money retard the work, but the parishioners,
however devoutly they may have lived in the cities, are not easily
brought to put up with the inconvenience of bad roads." The parish-
ioners of Vienna," continues the Father, "are chiefly Irish who give
promise of becoming not less fervent than the rest of their country-
men, nor less generous, provided Heaven blesses their efforts and brings
their good intentions to fruition."11
Being a mission of the Jesuit Fathers until 1867, all records were en-
tered on their books: but on April 3rd, 1867, the Baptismal Record
was opened by the diocesan priest J. W. Graham. The priests whose
names appear on its pages are J. W. Graham, Thomas Moran, John
Gruender, Henry Deimel, Joseph Hellwing, Peter Bremerich, Henrv
Hukestein, W. J. Angemendt, P. A. Trumm, C. Seeberger, Joseph
Diel. On June 8th, 1885, the Rev H. A. B. Kuennen began his long
and happy pastorate during which the new substantial church was
built. Father John Fugel succeeded him on June 15th, 1896. When the
school of Vienna was opened is not known. For the last thirty years
it has been in charge of the Sisters of the Precious Blood. The present
church built of cement-stone was erected in 1907. The parish has a mem-
bership of eighty-five families, and has given six of its children to the
religious life.12
" Toward the close of 1861" as Father Garraghan tells us, "the
Jesuit pastors assumed charge of another station, about sixteen miles
east of Westphalia, known as St. Isidore's where a group of French set-
tlers had put up a little church. The site had been chosen and the build-
ing begun by the settlers on their own initiative and without consult-
ing the Fathers of Westphalia.
Unfortunately the location of the church was a poor one. More-
over, the church was destitute of proper furniture and vestments,
whilst the Annual Letters note, "It will require great zeal and labor
and a considerable measure of divine grace to realize any fruit." About
the same time that St. Isidore's was taken in charge,' two additional
11 Annual Letters, 1863.
12 Chancery Records.
372 History of the Archdiocese of St. Louis
stations, one six and the other about twelve miles south of St. Isidore's
were started and attended from Loose Creek.''13
These stations were called "Mary, Help of Christians" and St.
Ignatius. The former was situated near Isabel Station at the Missouri
Pacific Railroad and was organized in 1862 by Father Busschots, S.J.
the latter was at Baily's Creek, and was attended by ten or twelve fam-
ilies, all Americans. A log church was built here in 1859.
St. George's parish in Linn the county seat of Osage County was
organized by the Jesuit Father John Goeldlin in 1867. From an un-
published History of St. George's Church in Linn written by Joseph
F. Luecke, we cull the following data: After the close of the Civil
war the town of Linn took on new life and vigor. An addition to the
village was laid out by two enterprising citizens, who also, though
Freemasons, started to move for the erection of a Catholic church.
The intention was to draw German Catholic settlers to the new county-
seat. These gentlemen then offered Archbishop Kenrick a lot for
Church purposes. The offer was accepted and the deed was delivered.
Father John Goeldlin of Westphalia drew the plan of the church, the
necessary brick were made, and building began. The corner stone was
blessed by Father Goeldlin on Pentecost Monday, 1867. His assistants
at the ceremony were the Jesuit Fathers Holthaus and Schulak. Ser-
mons were preached in English, French and German. The church
was dedicated to St. George, probably to please the two men who had
donated the lot on which it was built. The committee appointed to
conduct the work and raise the funds consisted of two Catholics and
one Lutheran. The building was roofed in before the end of the year,
but it was an empty shell, without plastering, ceiling, altar, and every-
thing needed for Catholic worship. Father Goeldlin, who for some
time& attended the place from his home at Westphalia, retired in favor
of Father William Neiderkorn. It was Father Niederkorn, the genial
unassuming successor to Father Goeldlin in 1873, that saved the young
and struggling mission from utter failure. On St. George's day April
1874, the church and its bell were blessed by Vicar-General Melcher.
In 1885 Father Aloysius Averbeck, S.J. became the parish of Linn's
first resident pastor, but only for one year. The Jesuit Fathers had
been recalled from Westphalia on September 5th, 1882, and Father
Averbeck Avas recalled from Linn in November 1885.
His successor was the diocesan priest Joseph Schroeder, known to
all St. Louisans as the builder of the magnificent Church of the Holy
Trinity in St. Louis. The Rev. Benjamin Tannrath came to Linn May
1st, 1887, and died there June 13th, 1890.
But it is high time to return to good Father Helias, from whom
all these restless activities emanated. We shall find him in his chosen
13 Garraghan, 1. c, p. 180.
Progress of the Church, in Central Missouri
center, his beloved Taos in Cole County, active as ever, and absorbed
in his multifarious engagements.
"At Taos, where Father Helias resided ever since his withdrawal
from Westphalia, in 1842, he had the satisfaction of seeing his parish
of St. Francis Xavier grow steadily in loyalty to its pastor and regard
for ecclesiastical authority. The old attempt at schism on the part of
a small but aggressive faction which had provoked warning letters to
the congregation from Bishop Rosati and his successor. Bishop Kenrick,
were no longer renewed. The material condition of the colonists
likewise went on improving. Many of them who had enlisted in
the Mexican War shared in the bounty of the Government, which
settled a quarter section of land on each of the volunteers when they
were discharged from service at the end of the war."14
The original members of the parish of Taos were immigrants from
the Kingdom of Hanover, and from Belgium. As to the latter we
would quote the words of Father Garraghan :
"The arrival in the autumn of 1847 of a party of fifty Belgian
emigrants from the neighborhood of Ghent, who came highly recom-
mended by M. Beaulieu, Belgian Minister in Washington, boded well
for the future of the parish. They had probably been attracted to
Central Missouri by a report published at Brussels by the Baron Van
der Straten-Pantholz, Secretary of the Belgian Legation at Washington.
The Baron made a trip through Osage and Cole Counties in 1845 to
ascertain by personal observation the prospects it held out to Belgian
emigrants. Clad in a heavy buffalo robe, for it was the depth of winter,
and accompanied by Father Helias who was similarly protected, he
visited the various stations of the mission, entering the farm houses
and chatting pleasantly with the occupants on the success, or perhaps the
lack of it, that had attended their efforts. Much useful information
was in this way gleaned for the benefit of such of his countrymen as
might care to try their fortune in the Xew World. The actual arrival
in Cole County in 1847 of the party of Belgian emigrants above re-
ferred to gladdened the heart of Father Helias:
"I am delighted with the new parishioners: they are good Catholics
and always ready to render me a service. Mr. Pierre Dirckx, my nearest
neighbor, is a constant visitor at the presbytery and shows me every
attention. Together with his partner, Mr. Charles Beekaert, he runs
a successful farm of which he is the owner and which yields him a
handsome income. Their hired men, Edward Van Voeren, Francois
Steippens, Francois Goessens, etc., are mostly Belgians. These young
fellows are all equipped with trades, not only useful but highly lucra-
tive in a country like this which has just been thrown open to civili-
zation. For example. Francois Goessens is an excellent maker of wooden
14 Garraghan, 1. e., p. 180.
.371 History of the Archdiocese of St. Louis
shoes. People come from twenty miles around to fit themselves out at
his shop. I have, known him to sell as many as five hundred sabots
in a single day. It's a smooth business, for wood here costs nothing
or almost nothing."
We may conclude our account of Father Helias and his
ministry at Taos by citing the words in which he pictures the
condition of the parish in the decade immediately preceding the Civil
War: " While in so many localities both of the Old and New World,
corruption, the fruit of wicked doctrines, makes incessant headway,
the moral condition of our settlement recalls the beautiful days of the
primitive Church. Here one may. without the slightest risk, go away
from his house, leaving the doors right open. You need have no fear
of theft or trespassing of any kind. Irreligious or licentious publica-
tions fail to reach our excellent people. Libertinism is unknown: God's
name is not, as elsewhere, the object of profanity. My priestly heart
experiences a joy ever new in seeing our churches, crowded on Sundays
and Feastdays, with throngs of faithful souls who emulate one another
in singing the praises of the Lord."15
Father Ferdinand Helias was born in Ghent, Flanders, on August
3rd, 1796, and came to Westphalia in May 1838. He died August
11th. 1874, in his seventy-eighth year. The cause was a stroke of apoplexy,
as he had expected. He was accustomed to ring the Angelus morning,
noon and evening. On August 11th. the morning Angelus did not
ring : the people coming to Church found him lying in the yard near
his residence, dead, his pipe beside him. He had written the memorial
of his death in German, English and Flemish: Pray for the soul of
Ferdinand Benedict Mary Gislenus Helias, S.J., missionary. Born
at Ghent, the 3rd day of August 1796, died in America in full sub-
mission to the will of God. (August 11th. 1871) ''Take heed, watch
and pray, because you know not when the time shall come."16
With Father Helias' death the Jesuit administration of Taos closed,
and Father Gruender became its first pastor from the ranks of the
diocesan clergy. With the natural vivacity and energy of youth Father
Gruender brought new life into the old parish of St. Francis Xavier.
He built the new schoolhouse. made improvements on the parochial
residence and erected a large brick church. Father Gruender 's suc-
cessor in 1885 was Father Joseph H. Schmidt.
15 Garraghan, 1. c. pp. 180-181.
16 Scrap of paper in Father Helias ■ handwriting found among Chancery
Records. The date is inserted by another hand.
Chapter 49
THE CHURCH IN NORTHEAST MISSOURI
A decade had elapsed in 1852 since Father Cusack's entrance upon
the missionary field of Northeastern Missouri, and much had been ac-
complished with sadly inadequate means. The Catholic population was
rapidly increasing and spreading out westward. In consequence in-
creased efforts must be made to keep the Faith alive among them. So
far, four Catholic centers had been established in this region: St.
Paul's in Ralls County commonly called Salt River, with Brush Creek
and several other dependencies; St. Patrick's near North Santa Fe,
in Clark County, with Edina in Knox, Mudd Settlement, in Scotland
with Tulley and Auxandria as outmissions; St. Stephen's at Indian
Creek in Monroe County which in 1851 had Salt River and Brush
Creek as missions ; St. Alphonsus at Milwood in Lincoln County, having
the care of Louisiana, Pike County, Portland, Callaway County, and
Danville in Montgomery County. Hannibal and Palmyra, the missions of
Father O'Hanlon, were vacant at the time.1
Of the priests ordained since the close of the Synod
Father Dennis Kennedy was appointed to succeed Father Cu-
sack at Indian Creek; and to extend his visits to Salt River,
until a resident priest could be sent to that place. But on Father
Kennedy's appointment to the church at Bridgeton near St. Louis,
Father David Lillis became pastor of Indian Creek. Hannibal now
received a resident priest in the person of James Murphy, Jr., as he
styled himself in distinction from the elder Father James Murphy,
the pastor of Jefferson City, and many other places. Father John
Cullinan, a recent accession from the Quebec diocese, was sent to Tully
in Lewis County, a town with a fine steamboat landing and nothing else
worth speaking of, and he came and saw and left for home. Fathers
John 0 'Sullivan, and Simon Grugan also soon tired of their appointed
station, St. Paul's at Salt River, leaving a vacancy from 1858 to 1861.
From 1861, however, Father Francis M. Kielty, held the place,
until 1863, and for the next three years Reverend Patrick Cronin.
Father David S. Phelan for the next two years, 1865 and 1866, visited
Salt River from his parish at Indian Creek, then comes another blank
i These and almost all the other items in this chapter are derived from the
Chancery Records of the Archdiocese of St. Louis. Where other sources were
available, they are indicated.
(375)
376 History of the Archdiocese of St. Louis
in the Record until the advent of Father Patrick Clark in 1869.
Father Eugene Coyle in 1873 prepared the way for Father Dennis
Byrne, who had the patience and energy to continue his priestly
labors in this lonely place from July 1876 to December 1885. Father
Luke Kernan, just four years after his ordination at Carlow, accepted
Salt River, and for the next nine years, struggled along as best he
could. The succeeding three priests, William Stack, Joseph Sheil and
F. J. Ernst bring the record of Salt River down to December 1902.
Father Ernst, however, did not reside at St. Paul's, but at New
London, from which prosperous parish he attended Centre, under which
new name St. Paul's of Salt River now figures. New London's Church
was dedicated in honor of St. Joseph on July 11th, 1875 by Bishop
Patrick J. Ryan. So the mother church of Northeast Missouri became
subject to one of her younger daughters.
As early as 1836 Indian Creek in Monroe County possessed a log
church and a five acre tract of land. Two years later it was visited
by Father Lefevere and the Jesuits from St. Charles. Father Thomas
Cusack at first came occasionally to Indian Creek ; from 1845 to 1850 he
was its resident pastor. Father Cusack 's immediate successor, Dennis
Kennedy, was succeeded in 1852 by Father David Lillis, a newly
ordained priest, who remained in charge until 1857, when he became
pastor of St. Bridget's Church in St. Louis. His successor, the saintly
Father Edward Berry, was called away from Indian Creek within
two years of faithful labor to build up the churches of Armagh and
Downpatrick. His departure left a vacancy at Indian Creek that lasted
two years. Father Thomas Ledwith came to Indian Creek in 1861 from
St. Michael's Church in St, Louis, and left the place in 1863 to assume
charge of Hannibal. The three pastors of Indian Creek, next in order
of time, David S. Phelan (1864 to 1866) John Cummings (1866 to 1871)
and Thomas Bonacum (1871 to 1874) are memorable names in our long
and eventful history : Father Cummings as the main defendant in the
suit to break the tyrannical test oath of the Drake Constitution : Thomas
Bonacum, as the fighting Bishop of Lincoln, Nebraska, and David S.
Phelan as the militant journalist in the ranks of the St. Louis clergy.
Strange to say that their one time home has the reputation of being the
most orderly and quietsome community in the world, a veritable ' ' ancient
haunt of peace."2
Father Michael Walsh whose checkered career brought him to
Indian Creek in 1873 as assistant to Father Bonacum, within a year
carried him to Armagh as assistant and, in 1879, as rector to Blooms-
dale in Ste. Genevieve County, and finally, in 1881, to Bonne Terre.
In 1874 the Rev. D. J. Dougherty with Father Thomas Conners took
2 Indian Creek.
The Church in X or I Inn si Missouri 377
charge of Indian Creek: but on February 4th, 1875 Father Conners
died at his post of duty, and his pastor, D. J. Dougherty, within a
month followed him into eternity.
Father Edward .J. Shea was now appointed pastor with Father
Patrick Morrisey as assistant and remained until 1879. On Febru-
ary 7th, 1880, Father Shea's former assistant was promoted to the
rectorship at Indian Creek; which he retained for nine years and then
became assistant at St. John's Church in St. Louis.
His successor Father J. J. Mahon died at Indian Creek in the
fourth year of his rectorship. Father Edward Thomas Gallaher, a
former member of the Reclemptorist Congregation, came to Indian Creek
on February 1st, 1893, was formally adopted as a member of the
Archdiocese, and confirmed as rector of the parish in September of the
same year. He resigned the charge in 1898 to become pastor of Old
Mines. Father Gallaher died as Pastor of Catawissa in March 1906.
The remaining St. Louis priests in charge of the parish of St. Stephen's
at Indian Creek until its absorption into the diocese of St. Joseph,
Cornelius Kane, John Lyons, Stephen S. Brady, and Patrick Cooney,
will receive proper notice in later chapters of this work.3
The humble log church of earliest days was swept away by a
cyclone on March 10th, 1876, and a small but decent brick structure
took its place.
The missionary station of Humnwell, in Shelby County which, from
its foundation in 1872 until 1879, was attached to Indian Creek, after-
wards received ministrations from Macon City, then from Shelbina and
finally from Monroe City.
In 1846 the Lazarist Thomas Burke had turned over the parish of
St. Patrick's near North Santa Fe in Clark County to the diocesan
priest Dennis Byrne, who held it in charge until his transfer to Edina
in 1852. The County of Clark is one of the most favored spots in the
Mississippi Valley not only for its beautiful scenery of level plains and
gracefully rounded hills, its very rich soil, and its memories of the
Santa Fe trail of which it was the head, but also claims to be, with
what justice, we cannot decide, the actual site of Father Marquette's
first landing on the banks of the mighty river he had discovered. In
the northeast, the boundary of Clark County is the Des Moines river,
on the northern bank of which, about five miles inland, Marquette and
Joliet are commonly believed to have found the villages of the friend-
ly Illinois Indians. The historian of Clark County, Missouri, claims the
honor for the southern bank of the Des Moines river.
St. Patrick's in Clark County was one of the favorite missions of
old Fathers Lefevere and Cusack. On its Baptismal Records we find
This is the claim made by the historian of Clark and Lewis County.
378 History of the Archdiocese of St. Louis
the names of Fathers James Murphy, Edward Hamill, Joseph Cullinan,
probably visiting priests. But in 1854 Father Bernard McMenomee,
of whom we shall hear some favorable particulars later on, became the
pastor of St. Patrick's, and in 1862 he, on his appointment as rector
of Edina, relinquished North Santa Fe and Tully, where he had his
residence for a time, to Father James Murphy, the former rector of
Hannibal. In Father Patrick Gleason 's time, about 1865, there seems
to have been a dismemberment of the Congregation in Clark County,
one part having a small church near Tully, the other building a new
church in honor of St. Patrick at what was for a time designated as
St. Marysville, Clark County. It was Father Gleason who gave it that
name, in place of North Santa Fe, and it was Father Eugene Coyle, who
in 1880 named the Post Office in honor of St. Patrick, because the name
St. Marysville was often confused with Maryville in Nodaway County.
Father Gleason, however, remained at St. Patrick's until 1870, when
he removed to Canton in Lewis County, and in 1873 became pastor
of Louisiana. Father Gleason was originally a Lazarist, and seems to
have been adopted by the archdiocese without having obtained his re-
lease from the Vincentian! Order. He was known in the circle of his
friends as "devoted, if rather strenuous."
The Rev. William Maddock, who served as pastor of St. Patrick's
from 1871 to 1876 was ordained June 6th, 1868, as a member of the
Carmelite Order, but was adopted by the archdiocese in August 1870.
He died by drowning in the Mississippi river, June 7th, 1876. Father
Eugene Coyle succeeded the ex-Monk and remained in charge of St,
Patrick's until September 15th, 1884, when Father J. J. Mahon came
to take his place. After June 1st, 1889, the parish was attended from
Canton, by Father John Cosgrove.
Of the two other places in Clark and Lewis Counties visited by
Father Lefevere in 1837, Lagrange was the successor of "Godfrey Le
Seur's Trading Post at the Mouth of the Wyaconda river," 1795:
Father Francis Kielty on July 7th, 1867, blessed the Church of the
Immaculate Conception at Lagrange, which in 1893 was sold by Father
Cosgrove for $250,00 because, as he stated, there was no congregation
left in the place, and that the church itself was in ruins. But
Chancellor Van der Sanden, finding that there was a Congregation of
twenty-three families, had the property deeded back to the Archbishop
for a consideration of $395.00.4 Alexandria in Clark County had a
church building in 1859 when it was attended from St. Marysville.
In 1866 the church is reported as needing repairs, and in 1897, as
having been swept away by the Mississippi. Tully in Lewis County
with its fine steamboat landing was destroyed in 1851 by a flood, and
4 M. S. Account of these transactions in Archives of St. Louis Archdiocese.
The Church in Northeast Missouri :;7!>
from that time on Canton, which had been laid out in 1830, began to
grow rapidly. Canton's Church of St. Joseph, whose foundations were
laid down in 1866, was at first attended from Marysville and then from
Palmyra. Father Patrick J. Gleason became its resident pastor in
1871 ; Father J. Mackin took up the threads of duty in 1875. Father
H. H. O'Reilly succeeded him in 1879, Father John O'Shea in October
1883, Father John Cosgrove in February 1884, and Father P. J. Cooney
in August 1894. The Church of Canton was never strong. Lagrange
is still a mission of Canton. Both places have never had a parochial
school.
St. Joseph's Parish, Edina, dates back to 1837, a period when
Knox County was still the southern portion of the border county of
Scotland. For in that year Father Hilary Tucker, then pastor of
the English-speaking Catholics at Quincy, Illinois, came to the neigh-
borhood of the future city for the purpose of receiving the wife of
James A. Reid into the Church. James A. Reid, Richard V. Cook,
Patrick Jarvis and Richard Welsh were the Catholic pioneers, and
when the town of Edina was laid out in 1839 they were among its
first citizens.5 There was no church edifice, as yet. In the Spring of
1841 came the man who deserves the title of founder of the Church
of Edina, a layman and bachelor, Peter Early, in company with John
Moore and John Cady. Peter Early was a native of County Tyrone in
Ireland, and coming to America at an early age resided for a while
in Perry County, Ohio. He was possessed of some means, which
enabled him and his companions to enter a large quantity of land in
the new country of Northeast Missouri. Peter Early was a man
of strong religious faith and determined that the faith of his fathers
should take deep root in the soil of his new home. All the landed
property of the Church of Edina must be credited to the foresight and
determination of Mr. Early. The first mass in the town was said in
1843 by Father Cusack, pastor of Indian Creek, in the log house of
James A. Reicl.
With the aid of the few Catholics of the neighborhood, Peter
Early began in that very year the erection of the first Catholic church
in Edina. They hewed the logs in the timberland along the river and
dragged them to town with yokes of oxen. Within three days the
logs were raised in position, about two-thirds of the men of the County
assisting in the work. The church was under roof in the Fall of 1844.
As there was no money to buy windows, doors and the nails for fasten-
ing the flooring, Peter Early went on a collecting tour to his former home
in Ohio and extended it to Kentucky. The church was now completed
5 " Catholicism in Knox County," probably written by Bishop Christopher E.
Byrne, formerly pastor of Edina and published in the "Church Progress " March
17, 1894.
380 History of the Archdiocese of St. Louis
and fitted up for divine worship : but the people were as vet too poor
to support a priest of their own.6 Father De Marchi, C. M., paid them a
visit in 1845, the year when Edina was made the comity seat of Knox.
In the following year Father Dennis Byrne of St. Patrick's, North
Santa Fe, began his regular visits to the place for the purpose of
spiritual ministrations. But in 1852 this good priest received the
appointment as pastor of Edina and the surrounding missions. When in
1856 Father Byrne took his exeat from the diocese, only to be re-
admitted in 1876, the Rev. John Power entered upon the difficult
work and put his whole earnest soul into it. He built a brick church,
which was dedicated in 1857. But the young priest's health was too
delicate for the rough prairie settlement. He died at Edina about the
middle of August 1858 and was buried in St. Joseph's Cemetery. The
early members of St, Joseph's in Edina, Knox County, were almost
exclusively Irish.7 The families of Reid and Cook were Maryland
Catholics. H. Robin, a convert to the Faith, was from Tennessee,
John Winterbotham, another convert, and former preacher, was a
native of England. During the following year Father Julian Turmel,
a young priest from the diocese of Xantes, France, who since January
24th, 1858 held the post of Louisiana, made several visits to Edina,
but in 1861 the Pastor of St, Patrick's, North Santa Fe, took Edina
in charge as a mission, to become its resident pastor two years later.
Father Bernard McMenomy, ordained in St. Louis Cathedral on Feb-
ruary 24th, 1854, and immediately appointed to North Santa Fe, is
described as a man of pleasing countenance, and of rare oratorical
ability. He was popular with all classes and his sermons attracted
many non-catholics to the Church.
Meanwhile the number of Catholics had increased year by year.
But the outbreak of the Civil War, took away a large number of the
young men of the parish, who formed two companies in the twenty-
first Missouri Regiment of Infantry. Father McMenomy was a strong
Union supporter, and enjoyed the confidence of all classes. When
General Price marched through North Missouri in 1864, Father Mc-
Menomy saved the life of the Methodist Bishop Hawley, who had made
himself obnoxious to secessionists, by coming up from Hannibal to
dedicate the Methodist Church, North, at Edina.
The "Drake Constitution," adopted after the war, by the fanatics
of Missouri, had fanned anti-catholic sentiment to an unprecedented
fury. Father McMenomy, like many others, refused to take the "Test
Oath," and was indicted for "Officiating at a marriage." Father
McMenony, disgusted with such proceedings left the state for Council
Bluffs, Iowa, and never returned.
6 "Catholicism in Knox County," 1. c.
7 "Edina Pastors" in "Church Progress," March 22, 1894.
Tin Church in Northeast Missouri 381
Father Martin Walsh was now sent to Edina, in the second year of
his priesthood. Be did doI remain long, only about three months. Like
his immediate predecessor, Father McMenomy, he was also indicted
for Don-observance of the Test Oath law, but he left the state in time
to escape arrest. With his friend, the newly consecrated Bishop of
Nashville, Patrick Feehan, Father Walsh left the archdiocese for the
South where his sympathies lay. He did good work in Memphis, where
he built St. Bridget's Church. When the great yellow fcever epidemic
broke out in Memphis in the summer of 1878, Father Walsh remained
faithful to his post, attending the sick night and day, until he himself
was stricken down. He was one of the first, if not the first, of the
Memphis priests to die of the fever.v
Father Patrick J. Gleason. the pastor of the church in Clark
County came to Edina late in the Fall of 1865 and returned in the
early Spring to the parish from which he had come. Father David
Samuel Phelan was now called here from Indian Creek. Father Phelan
was born in Nova Scotia, but came to St. Louis in early life. After his
ordination on May 30th, 1863, he served as assistant at the Cathedral
and in 1864 was sent to Indian Creek, and in May 1866 began his
journalistic career in Edina. There was one paper in Knox County,
the Kno.r County Gazette, and it was for sale. Father Phelan bought
it with borrowed money and changed its name to Missouri Watchman.
A- an outspoken defender of Catholic rights he was indicted, but took
a change of venue to Macon County. Father Phelan was young, bright,
and full of sparkling fun, and more than a match for the radicals and
anti-catholics of North Missouri. He had many friends among the
veterans of the war. When the test case of Father Cummings was
decided by the Supreme Court, the cases of Father McMenomy and
Phelan. and Sisters Dosithes. Patricia and Eleonora were dropped.
Father Phelan was appointed pastor of the Church of the Annunciation
in St. Louis. The plant of the Watchman remained for a time at
Edina under the nominal editorship of William Clancy. "Blue-eyed,
light-haired, demure little man," is the description given of Father
Phelan's successor at Edina, Father John Fitzgerald. Ordained on
December 21st, 1867 by Bishop Juncker in St. Vincent's Church St
Louis, having served the Church of the Assumption in St. Louis dur-
ing Father Kavanaugh's last illness, Father Fitzgerald received his
appointment to St. Joseph's Church, Edina in August 1S68.
Peter Early was still among the living, having been very active
during all these disturbances in building up the parish. In 1860 he
had becrun to erect out of his own means a priest's residence but could
not then complete it. In 1864 he gave it to the Sisters of Loretto for a
8 Quinii, D. A., "Heroes and Heroines of Memphis," pp. 1.36-159.
382 History of the Archdiocese of St. Louis
Convent, on condition that the parish should build a parochial residence.
Father Fitzgerald was cautious and slow to act, especially in the matter
of church building. But he made use of a fine opportunity to in-
crease the number of Catholic immigrants. He prevailed on a young
man of literary accomplishments, William Clancy, to write laudatory
letters about the County of Knox in Northeast Missouri to the Cath-
olic papers in the East, and he got a Lutheran minister to translate
these letters into German. Immigration was certainly increased there-
by. About one-fourth of the population of Knox County today is
Catholic.
In February 1871 the construction of the new St. Joseph's Church
was commenced. The brick were burned in 1873. On July 5th, 1874
Coadjutor Bishop Ryan blessed the corner stone, and in 1875 the church,
the present magnificent St. Joseph's, was completed and opened for
divine services, its dedication taking place on the 10th of October of
that year. Bishop Ryan performed the dedication services, and Father
James Murphy, then of Seclalia, preached the sermon. The church
is an ornament to Edina and is one of the finest church edifices in all
northeast Missouri. It is the crowning glory of Father Fitzgerald's
life in the sacred ministry. Its dimensions are : length, 137 feet and
width, 66 feet, height of steeple, 212 feet.9
About 400 families attend the Edina Church. These families are
mostly Irish or of Irish descent. There are however many Germans
in the congregation whose spiritual wants were attended to by German
assistant priests, among them Fathers Bernard Stemker, Frederick
Pommer, H. Kuennen, Francis K. Straubinger, Herman Wagener,
Henry Thobe, Clement Moenig, H. J. Muckerman and J. J. Rapien.
Some miles distant from Edina are the stations of McFarland, where
there is a church dedicated to the Blessed Virgin under the title of
the Sacred Heart, and Millport with its Church of St. Joachim. Both
of these missions date from the early seventies.
St. Joseph's Academy of the Sisters of Loretto at Edina was open-
ed September 1st, 1865, and St. Joseph's College for boys in 1883.
Edina Pastors," in "Church Progress," 1. c.
Chapter 50
THE CHURCH IN NORTHEAST MISSOURI
II
The expansion of the Church in Northeast Missouri naturally fol-
lowed a westward course, which, however, was reinforced by a north-
ward movement from the Missouri River settlements. As the vast prai-
rie lands adjoining the Counties of Clark, Lewis, Marion, Ralls, Pike,
and Lincoln were gradually reclaimed from the state of wild nature,
little towns and villages sprung up, forming the center of new Cath-
olic congregations. We have sketched this process in its initial stages :
we must now proceed with the subsequent developments. In Marion
County there are two early Catholic centers, Palmyra and Hannibal,
both of them missionary stations of Father Cusack of Indian Creek
and Arrow Rock, since 1845. Palmyra was visited even before this
date, by the Jesuit Father Van Lommel from St. Louis, 1831. Serv-
ices were held in a private house until 1865, when the Congregation,
now numbering fifty members, bought a Protestant church, and had
it blessed and dedicated to divine worship by Archbishop Kenrick
under the invocation of St. Joseph.
In 1867 the Franciscan Fathers of Quincy accepted charge of
the place as an outmission. Father Anselm Mueller, then Rector of
the College of Quincy, had the Church of St. Joseph remodelled at
an expense of $3,000., and established a parochial school. In 1869
Father Theodore Kussman of the diocesan clergy, was made resident
pastor of Palmyra. He built the parsonage in 1870. On his appoint-
ment to the Church of Springfield, Missouri, the Franciscan Fathers
of Quincy, Illinois assumed charge once more. Preeminent among
them were the P. P. Paschalis Nolte, who erected the stations of the
Way of the Cross in March 1884; and Leonard Neukirchen, a native
of Remagen on the Rhine. In 1894 P. Ulric Petri, O. S. F., became
pastor of Palmyra, in succession to the six years' term of P. Leonard,
who had been called to Rome. P. Ulric was succeeded in 1903 by his Fran-
ciscan brother, Marcelline Kollmeyer.1
The second parish establishment in Marion County, was that of the
Immaculate Conception in Hannibal. From 1845 to 1850 the small
congregation, was visited by the pioneer missionaries Cusack, and
O'Hanlon: In 1851 the Rev. Patrick Flemming, of the diocese of Lim-
i Chancery Records and personal communications from Msgr. Hohveck and
Father Coyle of Kirkwood.
(383)
384 History of the Archdiocese of St. Louis
erick, and until then Professor at Carondelet Seminary, organized
the parish and became its first resident priest. In 1853 he joined the
diocese of Chicago. In 1854 Father James Murphy, Jr., built a church
of brick, which was dedicated by the Coadjutor-Bishop James Duggan,
on April 24th, 1855, on which occasion the future Coadjutor Patrick
Ryan preached the sermon. This church served the Congregation
throughout the rectorships of Fathers James Murphy, Bernard O'Reilly,
Thomas Ledwith, Patrick Cronin, the future editor of the Catholic
Union and Times, F. O'Neill, and John Quinlan, who died here in
June 1871. In the eighth year of Father Dennis Kennedy's rectorship,
October 9th, 1880, the Congregation bought the old Congregationalist
Church, and on April 24th, 1881, it was blessed by Coadjutor Bishop
Patrick J. Ryan. Father Kennedy died on August 29th, 1884. His
successor, the scholarly priest and accomplished musician, Rev. M. J.
McLoughlin, continued the pastorship, until December 27th, 1903. The
parish now had a membership of 1,500 souls.2
The county immediately west of Marion is Shelby, its county seat
Shelbina. Here a plot of ground was deeded to the Church on July
26th, 1879. But Father Michael S. Mackin had been rector of the
place since his ordination in 1868. As Shelbina was too poor to support
a resident pastor, Father Mackin was transferred to Sedalia in the
following year, and Shelbina became an outmission of Macon City in
the adjoining County of Macon, and in 1876 to 1878 was attended from
Indian Creek.
In 1880, however, when Father Mackin was assigned to the Parish
of Macon City as assistant, Shelbina also was placed under his charge :
Father Mackin died at Macon City in June 1881.
After the death of Father Mackin, Father Thomas J. Moran was
appointed rector of Shelbina, on May 10th, 1884, he was succeeded by
Father Edmund Casey, who applied the money realized from the sale
of the church at Clinton, Monroe County, to the Church of Shelbina.
On January 2nd, 1889 came Father D. F. Sullivan. On December
1890 Shelbina was again reduced to the state of an outmission, attended
from Monroe City.
The parish of Macon City with its Church of the Immaculate Con-
ception dates from 1867 when Rev. Michael Walsh was appointed its
rector.
On May 22nd, 1870, Coadjutor Bishop Ryan laid the corner stone of
the church. In the same year Father Patrick McXamee became its
pastor and remained until 1874. The new church, a large brick struc-
ture, bought from the Presbyterians, was remodelled and fitted up by
October 12th, 1875, when Bishop Ryan blessed it, the Rev. P. B. Cahill,
2 Chancery Eecords.
The Church in Northeast Missouri 385
now being rector of the parish. In 1893 the name of the town is ab-
breviated to "Macon." From December 1898 to January 1902 Rev
Cornelius P. O'Leary held the reins of government in Macon to re
unquish them to Father Daniel Healy. The parish of Macon attended
several missions in Macon County, among them, the Sacred Heart
< hurch al Bevier and St. Joseph's at La Plata.3
To the north of Macon County lies Adair, which is a branch of
Edina. The church at Adair in the County of the same name, is dedi-
cated to St. Mary.
It was Father McNamee, pastor of Macon Citv from 1870 to 1873
who found ninety families in Clay township and environs. In 1875
Father John Daly was appointed to organize the parish of Adair within
tli«' territory from Memphis in Scotland County to the Chariton river
and from Macon to the Iowa line.
In 1877 Father L. Madden was sent to Adair in place of Father
Daly: Father John Ryan followed in 1878 and remained fully ten
years. His successor Father John O'Shea administered the affairs of
the new flourishing parish for more than twenty years. Under his
wise and earnest management the parish buildings were removed to a
more favorable site in the town of Adair. The present church is
described as "by far the prettiest country Church in North Missouri "
The second church in Adair County, is at Kirk.sville. It is dedicated to
Mary Immaculate, and was founded by Father John O'Shea from
Adair, in 1888. The church was dedicated July 2nd, 1893, but de-
stroyed by a cyclone April 27th, 1899.
Turning to the Counties immediately west of Ralls; the one-time
(•.'.iter of Father Lefevere's missions, Monroe and Randolph Counties
we experience the first northward influences from the old Jesuit mis'
sions along the north bank of the Mississippi river.
The Church of St. Stephen at Indian Creek in Monroe County is
among the earliest centers of the Northeast, and as such has found most
honorable mention in the foregoing chapter. There remains the church
of the Immaculate Conception in Monroe City, the county seat, establish-
ed m 1888, when the corner stone for the church was laid (October 14th)
It was attended from Shelbina until December 1st, 1890 when Father
D F. Sullivan became its rector. On Father Sullivan's appointment
to the irremovable rectorship of Hannibal, January 4th, 1904 Father
John Lyons became rector of Monro,. City; his successor in 1905 was
the Rev. Thomas Mullen.
The earlier stations of Father Cusack in Monroe County, Florida
and Clinton never prosper,,!: Clinton being suppressed, when in 1884
not one Catholic was left within six miles of the church.
3 Chancery Records.
386 History of the Archdiocese of St. Louis
The earliest church foundation in Randolph County. St. John the
Baptist at Moberly, elates from 1873 when that sturdy missionary
Father Francis McKenna and his assistant Father William O'Shea took
charge. A church was built and blessed in 1875. Bishop Ryan of-
ficiated at the dedication. Father McKenna continued his ministra-
tions until his death April 22nd, 1892. Among the large number of
his assistants the names of Fathers Cahill, Tuohy, Moran, O'Donohoe.
Straubinger and Tim Dempsey deserve notice. Father McKenna's
successor as pastor of St. John's Church at Moberly was the Rev. John
Ryan. Father Straubinger is specially noteworthy as being the founder
of the first German Church in Northeast Missouri, the Immaculate Con-
ception Church at Moberly. Father Francis A. Straubinger was Father
McKenna 's assistant from February 19th, 1888 to May 12th, of the
same year, and as such was commissioned to organize the German Cath-
olics of Moberly and vicinity into a new parish.
On November 4th, 1888 Vicar-General Muehlsiepen blessed the
combination church and school building erected by the parish, under the
invocation of the Immaculate Conception. Father Straubinger, joined
the Redemptorist Order in June 1891 and was succeeded at Moberly
by Father Louis Schlathoelter. Then came Father J. Hennes, who in
August 1903 assumed charge of the parish, but died January 26th, 1904.
The Rev. Charles H. Schaefer now became pastor for the German Church
at Moberly. The parish of St. Joseph in Louisiana, Pike County, first
visited by the Jesuit Van Lommel about 1831, remained a dependency of
St. Paul's, Salt River, and of Millwood for about thirty-five years. The
priests mentioned as visitors to Louisiana are James Murphy, Dennis
Byrne, Patrick Brady, D. Lyne, Julian Turmel and Daniel Houlihan.
This primitive missionary condition of the place lasted until 1865 when
Father John Cummings was appointed its pastor. Father Cummings
built a small church on the declivity of a hill facing the Mississippi.
In 1866 when Father Cummings was transferred to Indian Creek,
Louisiana returned to its old missionary condition, being attended from
Hannibal. Then came Father Hugh Murray and, in 1870. Father Keane,
who remained until 1873.
The building of the bridge across the Mississippi at Louisiana in-
spired the Catholic people of the place with fresh hope and energy.
Father Patrick J. Gleason began the erection of a new church, the
corner stone of which was laid by Bishop Ryan on July 26th. 1874.
Building operations progressed rapidly, but funds came in slowly. At
the completion of the bridge, most of the workmen left the town for
other fields of labor. Father Gleason found himself unable to pay the
cost of his church. The property was about to be put up for sale,
when Vicar-General Muehlsiepen on his own account raised the sum
of $12,000, and paid all claims. Father II. V. Kalmer succeeded Father
The Church in Northeast Missouri :;>7
Gleason, remaining about a year. The parish was then entrusted to
the Franciscan Fathers of Quincy, but in August 1882 the Rev. Doctor
John May became its rector. Dr. May opened a parochial school in
charge of the Ursuline Nuns: He then started out on a collecting tour
for the purpose of reimbursing Vicar-General Muehlsiepen, but soon
tired of the unpleasant task. Father F. G. Ilohveck took charge of
the parish on August 26th, 1884, and continued the labor of collect-
ing funds until November 23rd, 1885, and then turned over the place
to Father John .Joseph Hughes, who was to remain its pastor for the
next thirteen years. Of the later pastors of St. Joseph's in Louisiana
we can but mention the names of Fathers R. Ilealy, Patrick Bradly and
J. II. Tettemer. The parish is in a fairly prosperous condition, and has
a parochial school under the direction of the Sisters de Notre Dame.
Clarksville in Pike County never outgrew the missionary stage of
development, being attended from Louisiana, Millwood, Quincy, Illinois,
Bowling Green and from 1885 to 1891 from Louisiana. But in the
latter year, the Catholics have left the place and. the church being
in a very decayed condition, the last vestiges of the mission were re-
moved, and Clarkesville, ceased to figure on the pages of the Catholic
Directory.
The Catholic population of Louisiana was almost exclusively Irish,
from the west coast of Ireland. They used the Irish language in con-
vocation and in prayer. Every morning before mass began, Father
Holweck relates, a few old Irishmen would recite the Rosary in church,
each for himself, and all in Irish. Father Gleason 's church had pews
without kneelers and kneeling space: the people might sit or stand
in church, but kneel they could not, unless they took to the aisles.4
Millwood in Lincoln County, sometimes designated as Mudd Settle-
ment, emerges into the light of history about 1836 when the ubiquitous
Father Lefevere came for his first visit. Father Walters, S. J., held serv-
iced for a time in the home of Judge Henry T. Mudd, but in 1842 built
a log church which cost $300., and which was used until 1856.5 In
1 845 Father James Murphy of Salt River parish visited the place, and in
1849 Father Dennis Byrne of North Santa Fe. The old log church
was as yet without a name; but the brick church built by Father
Daniel Lyne in 1850 was dedicated by Archbishop Kenrick in honor of
St. Alphonsus. The second church was swept away by the cyclone of
March 10th, 1876, and was replaced by a frame structure in 1878. At
4 Chancery Becords, and reminiscences of Msgr. Holweck; County Histories
were also consulted.
5 "History of .Millwood and St. Alphonsus Parish by Andrew Mudd" is a
well written booklet and reliable in most particulars. An interesting account of
Father Walters, S.J., is given on pp. 16 and 17. Father Lefevere, who performed the
first marriage ceremony August 9, 1836, was not ;. .Jesuit.
388 History of the Archdiocese of St. Louis
this time the parish numbered one hundred and thirty families, of
Irish, French, German and Bohemian nationalities. The succession
of Millwood's resident priests is as follows:
Robert Wheeler 1848, Daniel Lyne 1850, Daniel Healy 1859, Ed-
ward 0 'Regan 1862, Thomas Cleary 1865, who died here December 30th,
1895.
A parochial school was established in Millwood by 1849, through
the initiative of the people.
Father Lyne, the real founder of the parish of St. Alphonsus at
Millwood, enjoyed the reputation of being a highly cultured man and
eloquent preacher. He was ordained by Archbishop Kenrick on Decem-
ber 9th, 1849 and returned to Ireland in Easter-tide of 1859. Mill-
wood was the only field of labor Father Lyne ever had in the arch-
diocese.6
Of Father Healy and 0 'Reagan nothing of importance is related
in the chronicles of Millwood. Of Father Cleary, however, we can
give interesting accounts, thanks to the investigation of Mr. Mudd :
Rev. Thomas Cleary arrived in Millwood in the fall of 1864, and
though he was 52 years of age at the time, he remained pastor of the
parish for a longer time than any other priest. During his residence
of 31 years here, he christened children, afterward married them,
christened their children also, and afterward administered the sacra-
ment of Communion to them. In all he baptized 953 children and per-
formed 197 marriage ceremonies. Though he lived through an age
of improvement, he found the parish extremely poor when he took
charge of it, and no man was better adapted to handle the situation
than he. He possessed an iron constitution, enabling him to withstand
many hardships, and his wants were simple and few. He loved the
country and avoided the cities. He was extremely zealous in the dis-
charge of his duties towards his people and he had their spiritual wel-
fare at heart up to the last minute of his life. Besides this parish,
he also had charge of Troy and the Bohemian settlement.
When the brick church was blown down, Father Cleary once more
shared the poverty of the people and, calling them together at an early
meeting, suggested the use of the old hall as a temporary place of
worship. Accordingly they moved whatever altar fixtures and other
church furniture they could to the hall and celebrated mass there in
a rather humble manner for about one year ... In the meantime
plans were progressing for the building of a new frame church ....
It was finished in March of the following year at a final cost of
$5500, and dedicated by Archbishop Kenrick.
u Mudd, Andrew, "History of Millwood," pp. 22-25.
The Church in Northeast Missouri 389
In 1877, Father Cleary in a series of lectures, stressed the value of
religious education for children as conducted by the various orders of
sisters and urged the building of a convent school. At his instigation
a convent building was erected at a cost of $3000 on the lot north, of
the church, and the Ursuline Sisters established there in 1888. This
was the last of Father Cleary 's active work in the parish, as he had
now reached the age of 76, and his strength had begun to decline. In
the fall of 1893, Father P. J. Carroll was removed from Troy to as-
sist Father Cleary through the remainder of his days.7
Father Cleary was of the scholarly type of men, careless of dress,
and of money, but devoted to his books in English, French, German
and Latin.
Walking alone in the fields with his favorite dogs, or mingling in
crowds, his venerable appearance was sure to attract the passing stranger.
To successive generations of his parish he was the embodiment of ° all
a priest should be. He departed this life on December 30, 1895, fully
eighty-three years old.
Father Cleary 's successor, Father Philip J. Carroll died on March
15, 1898. After a brief interval came Father Peter F. Quigley, 1899-
1914. He enlarged the old frame church and built a modern parochial
residence. His death occurred on January 6, 1914.
Father Quigley 's assistant and successor, the Rev. W. F. Carr,
a native of St. John's Parish, St, Louis, erected the present magnificent
church. The temporary frame structure had been consumed by fire
December 28, 1924.8
Of St. Simon's Church at Louisville, Lincoln County of which Father
Lefevere of St. Paul's, as well as the Jesuit Father Walters of Dardenne
make mention, nothing is known after Father Cusack's visit in 1842.
The town of Troy, organized in 1875, was for some years attended from
Millwood and later on from St. Charles, but became a full fledged parish
m 1891 with the title of the Immaculate Conception, and Rev. E. J.
Lemkes as its pastor.
The Bohemian Settlement of Mashek in Lincoln County has a
church dedicated to St. Mary, and was visited by the Bohemian
priests of St. John Nepomuc Church in St. Louis. Since 1901,
however, the place is attended from Troy.
Old Monroe in Lincoln County is not one of the old Catholic
settlements.
In 1867 the Rev. Gerard Fuerstenberg, O. C. organized the con-
gregation and began building a church which was blessed on March
7 Muddj 1. c, pp. 28-31.
8 Cf. Mudd 1. c, pp. 32 and 36-38.
390 History of the Archdiocese of St. Louis
25th, 1868 under the invocation of the Immaculate Conception. In
1869 Father Fuerstenberg was appointed rector. He continued to
build up the parish until July 28th, 1875, when he departed. Father
Joseph Gerard Sudeik was the second rector of Old Monroe. He was
ordained on June 29th, 1875, and during his priestly life of almost
fifty years, remained faithful to his first appointment, Old Monroe.
He was a nervous little man, with a slight stutter, but a model priest
throughout. During his illness from March 4th to June 15th, 1891.
Fathers Aertker and May supplied his place. In 1906 he built the
present elegant church, which was blessed by Archbishop Glennon on
October 8th of that year.
The parish of St. Clement in the adjoining County of Pike was
founded in August 1871, and the church was dedicated two years later.
In 1882 on November 18th, it received its first resident priest, Father
Charles Brockmeier. In May 1885 Father Brockmeier made a trip to
Europe, leaving Father Arnold Acker as substitute. In November
of that year, however, Father H. S. Aertker was appointed pastor ; He
remained pastor of St. Clement's until his death in 1899.
Father Aertker built the present church in 1897-1899, and had it
dedicated by Archbishop Kain, May 11th, 1898.
Father Aertker 's successors were the Rev. Fathers M. M. Rup-
prechter 1899-1904, August F. Happe 1905-1908, Henry Minges 1908
to the present day. The parish supports a school of eighty-four pupils,
under the Sisters of St. Francis of Oldenburg.9
9 Chancery Records.
Chapter 51
WARREN, MONTGOMERY AND AUDRAIN
The county of Warren, cradled with that of St. Charles in the
last big bend of the Missouri river, bears quite a different appearance
ecclesiastically, from that of her sister. In 1833 it had but three centers'
Warrenton, Pinkney and Marthasville, and not one of them was des-
tined to become the seat of a Catholic church. Marthasville, however,
enjoys the distinction of having attracted, through the fame which
Duden's celebrated book had conferred upon it, a large number of
Catholic immigrants to the hospitable West.1 Though the "Church of
St. Martha at Marthasville" has no foundation in fact, but is only a
pious legend, the Church of S. S. Peter and Paul and its successor
the Church of St. Vincent de Paul at Dutzow, must be acknowledged as
the first blossoming of religious life in Warren County. As the nu-
cleus of the future parish of Dutzow was within easv reach of Mar-
thasville, that name was often applied to the German settlement that
was forming around the church of S. S. Peter and Paul The place
was first visited in 1836 by the early Jesuit Fathers from St. Charles
and, after the appointment of Father Busschotts to the parish of
Washington just across the river, by the Jesuits settled at that place
Among the missionaries making monthly visits at what was still called
Marthasville, we find the names of Busschotts, Eysvogels and Van
Mierlo. There were about sixteen families in and around Marthasville.
On July 1st, 1856, Father Christian Wapelhorst attended the place
for a little less than a year. In April 1857 the Rev. Bernard Seelino-
was selected to take charge of the parish. Under his administration
on July 18th, 1858, Vicar General Melcher blessed the church placin-
it under the patronage of St. Vincent de Paul. Father Seeling 's Report
of 1859 is dated: "St Vincent a Paulo, Duseau:" Still the designation
Marthasville" with the addition "Duseau" remains in use until 1865.
The Germanized form of the name Dutzow seems to have prevailed over
Duseau and Dujeau m Father William Farber's time, that is between
the years 1865 and 1868. He built the parsonage and so became the
first resident priest of the place. Father Farber held the pastorship of
Dutzow only three years, the first three years after his ordination by
Archbishop Kenrick. In July 1868 he became assistant to Father
1 Duden, Gottfried, "Bericht ueber erne Reise nach der Westlichen Staaten
Nordamerikas," Eiberfeld, 1829. The book contains a glowing account of the
beauty and fertility of Missouri, especially the counties along the north bank of
the Missouri River. Duden had his residence in the vicinity of Marthasville
(391)
392 History of the Archdiocese of St. Louis
Muehlseipen at St. Mary's Church, St. Louis, and in August of the
same year, pastor of St. Mary's and Spiritual Director of the Sisters
of St. Mary. We shall meet him again in various capacities as the
course of our History runs on.
Vicar-General Muehlsiepen now sent the Rev. John Gockel in place
of Father Faerber to the Church of St. Vincent de Paul at Dutzow,
Warren County, and in 1872 supplanted him with Father John Heck-
mann. It was by Father Heckmann's energy and business sense that
the new church was erected, which Vicar-General Muehlsiepen dedi-
cated to divine service on September 19th, 1875.
Father Heckmann in 1878 had as his successor the Rev. John
Bertens, who presided over the destinies of the parish almost thirty-
two years. He died at Dutzow, January 26th, 1900. Father Francis
Boehm succeeded him in the rectorship. As early as Father Faerber 's
time there were two outmissions attached to Dutzow: Holstein, which
was afterward named Peers, and Augusta, situated in St. Charles County
near the boundary line.2
The Church of the Immaculate Conception at Augusta had its
origin on August 1st, 1851 when three acres of ground were secured for
a site by the Jesuit Fathers of the Washington Residence. The congre-
gation, visited monthly by these Fathers, numbered eighteen German
families. From 1857 to 1867 the Jesuits of St. Charles attended the
church of Augusta, then still going under the name of Mt. Pleasant.
Fathers Van Mierlo, Seisl, Eysvogels, Haering, Bemis, Peuckert and
Maes, are the names we recovered from the Records. The visits of these
Fathers, at first few and irregular, gradually became more frequent.
A messenger on horseback would announce the coming of the priest
at the various homesteads: and great was the joy of the people at the
good tidings. The first improvised church was but a barn, and the
homemade candles were almost black: yet the humble worship of this
simple flock was surely acceptable to God. When at last the question
of a church building was proposed, some were in favor of placing it
half way between Dutzow and Augusta. But Archbishop Kenrick de-
cided that each Congregation should have its own church. So it was
ordered and so done. The plot of ground was donated by Herman
Aufenorde. The church was built in 1851. It was a small wooden
structure ; the pews were placed on the bare ground ; only the aisles had
a floor. Father Van Mierlo was the first priest to say mass in the new
house of God on November 2nd or 3rd, 1851. In 1854 Archbishop Ken-
rick on his Confirmation tour dedicated the building and parish in
honor of the Immaculate Conception: Shortly before the outbreak of
the Civil War the church was enlarged: a tower was placed on it in
2 Souvenir of the Fiftieth Anniversary of St. Vincent de Paul Church,
Dutzow, Missouri, 1925. Answers to Questionnaire.
Warren, Montgomery and Audrain 393
1865. School was held in the church, the children using the seats as
writing-desks, whilst kneeling on the ground. Later on, a log house
was built for the school. Father Wapelhorst visited the place in 1856,
then came Father Seling from Dutzow until 1858. And finally the
Jesuits of St. Charles were called upon to renew their care of Dutzow
Holstein and Mt. Pleasant. Father Faerber introduced a novel ar-
rangement : The Catholics of Augusta went to Dutzow for services
every Sunday, with the exception of one, when the pastor and people
of Dutzow came to the church of Augusta. This arrangement con-
tinued until Augusta received its own resident pastor in 1905. 3
It was Father Francis Boehm, as pastor of Dutzow, that built the
new church, a neat frame structure in 1901 and had it dedicated by
Archbishop Kain on November 6th, 1901. Father A. A. Jasper was
the first resident pastor of the Church of Augusta.
The second mission attended from Dutzow was the Church of St.
Ignatius at Holstein (now Peers) in Warren County, where Father
P. J. Verhaegen secured a tract of forty acres for the use of the church.
The place was at first attended by the Jesuits of the Washington Resi-
dence : from 1867, however, until 1877 by the pastors of Dutzow. The
first resident priest was Rev. M. Grosholz, who was a carpenter by trade,
but later in life was raised to the priesthood. He was succeeded in
1879 by Rev. William Boden, and at the close of 1880 by Rev. William
Sonnenschein. Both Reverend Gentlemen were engaged for the Arch-
diocese by Vicar-General Melcher on his third and final visit to Europe
towards the end of 1864.
In 1882 Father Joseph Schmidt was appointed to Holstein, to be
supplanted on April 7th, 1883 by the youthful and energetic Rev.
John Francis Reuther. At his appointment to the parish of the Creve
Coeur, in 1895, the tall sepulchral figure of the first pastor of the
parish reappeared upon the scene, to be supplanted on September 14th,
1897 by the Rev. Sebastian Sennerich. Father Sennerich was a man
of more than ordinary education, though not of conspicuous ability.
He remained at Holstein, now called Peers, until his death.4
Prior to 1852 the site of Montgomery City as well as the surround-
ing country was an unbroken prairie, trackless and unsubdued. Most of
the land was still in Government possession. In 1852, however, Benjamin
Curd bought the tract on which the city now stands, and laid it out as a
town. Settlers came in from beyond the Missouri river, and the irrepress-
ible Jesuit missionary followed in their wake. It was Father John Set-
ters, S.J., that came up from St. Charles in 1857, and built the first
church in the frontier town of Montgomery. On April 24th, 1864
3 Bapien, -Silver Jubilee of the Parish of the Immaculate Conception,
Augusta.''
4 Chancery Records.
391 History of the Archdiocese of St. Louis
the church authorities secured the preseut site for the Catholic parish
then forming. In the following year the Rev. P. M. O'Neill assumed
the duties of a resident parish priest. The church dedicated to the
Immaculate Virgin, though humble enough, was then the only Catholic
landmark in North Missouri to the "West before Independence and
Kansas City. Father O'Neill erected a parish residence of equally
humble proportions. His real home was among his people along the
line of the AVabash Railroad. He built the first church at Mexico,
and at Sturgeon. At the end of three years of hard service the pioneer
priest was glad to turn over the burden to Father Michael J. McCabe
who, after carrying on the good work for five years, resigned his
charge into the hands of Father John Daly. Two years later, in 1875,
another change occurred in the parochial affairs of Montgomery. It
was then that Father J. J. Head began his thirteen years' administra-
tion of the parish and of the seven or more missions attached to it.
At the time of his coming to Montgomery, Father Head found a Con-
gregation of one hundred and forty families, among them a large per-
centage of distinguished converts to the Faith : Judges, physicians and
military gentlemen. The missions attached to Montgomery were Jones-
burg, Martinsburg, Wellsville, Truesdale. Wentzville, New Hartford,
Hancock Prairie. Starkenburg was also attached to it for a short time.
A vast amount of labor awaited Father Head; he was to rouse the
latent spiritual life in that still formless congregation to united efforts
and, with the natural vivacity of youth, he set about its accomplishment.
As the passenger train, in those early days, did not run on Sundays,
he purchased a three wheel hand car on which he would ride over
the tracks from station to station to meet his scattered people. In
this manner he was able to say mass in two missions each Sunday,
and at night have Vespers, Sermon and Benediction in Montgomery.
On Christmas day he attended three missions, and returned to Mont-
gomery for the usual evening services. There were many converts
in those days, who in their fervor and joy at having received the light
of Faith acted as Father Head's lay-apostolate. Father Head himself,
"hale and light-hearted," as he was, found a hearty welcome where-
ever he went. The church at Truesdale was built by him in 1882, with
the generous help of a wealthy convert, Mrs. Ann Gaffney, who willed
her residence to Father Head for this purpose. General Bernard Pratte,
a former Mayor of St. Louis, a year prior to his death, deeded two
hundred and twenty-six acres of land for the erection of a new church
at Jonesburg to be dedicated to the Sacred Heart and St. Bernard.
The parish of the Immaculate Conception fostered the vocations of
three priests. William Moran, George Kuhlman, and George B. Black.
There was a parochial school at Montgomery since 1875 taught
by a lay teacher. Since 1882 Father Head obtained some relief through
Warren, Montgomery and Audrain 395
the work of his assistants, Fathers P. A. Trumm, Sebastian Sennerich
and Joseph Haar : The corner stone of the second church in Montgomery
was laid July 4th, 1885, and the edifice was dedicated on July 4th, of
the following year. Vicar-General Brady officiated on both occasions.
Unsparing of his strength, as Father Head had been, he was forced,
at last, by failing health to seek rest in California. Father P. O'Donohue
was appointed as his substitute, and on January 17th, 1888, Father
Head took his departure, never to return to Montgomery City as Pastor.
For on his return from California he was appointed Bishop Ryan's suc-
cessor at the Church of the Annunciation in St. Louis. Father Ed-
mund A. Casey was installed as pastor of Montgomery. During his
administration Mrs. E. Gray left $3,000 to the parish for a new
school. Arrangements were now made to introduce the Dominican Sis-
ters. Father Casep sold the old school building and erected the fine
structure still in use. After an incumbency of seven years Father
Casey was given the appointment to the pastorate of St. James at
Cheltenham, where he, the "big, handsome, intensely human and humor-
ous man," died of heart disease, January 23rd, 1916.
Father John L. Gadell succeeded him in the parish of Montgomery,
to be, succeeded in turn, by Rev. Paul Gross. Father Gross published
"Historical Sketches of the Church in Montgomery County."5
Of the seven churches attended from Montgomery City under
Father Head 's administration, at least six have attained the dignity of
well established parishes: St. Patrick's of Jonesburg, the Resurrection
of Wellsville, St. Patrick's of Wentzville, St. Joseph's of Martinsburg,
and the central mission itself, the Immaculate Conception of Mont-
gomery. The churches of Truesdale, New Hartford, and Hancock
Prairie remained missionary stations unto the present day.
The church of Jonesburg was attended from Montgomery City
for seventeen years since its foundation, but in October 1894 received
its first resident pastor the Rev. B. H. Schlathoelter, who bent all his
energies towards the upbuilding of a strong Catholic organization : but
he died a little more than three years after his coming to Jonesburg.
Father H. J. Shaw remained less than a year: and Father M. D.
Collins filled out the period from January 2nd to December 1903. when
Father J. T. Tuohy was appointed in his place.
St. Patrick's Church in Wentzville, St. Charles County, represents a
departure from the ordinary run of churches round about it ; it is an
Irish parish, whilst the others are predominantly German.' Father
Head of Montgomery City was commissioned by Archbishop Kenrick
to provide for the needs of these excellent Catholics, which he did by
visiting the place every second Sunday of the month. The church
5 Questionnaire Answers by Father Head. Concerning Wentzville, Question-
naire Answers.
396 History of the Archdiocese of St. Louis
was built in 1882. At first there were but fifteen families, the number
has now increased to seventy, but the accessions were mostly of German
descent. St. Patrick's of Wentzville became a parish in 1905, with
the Rev. Peter J. Byrne as its first pastor. The parochial residence was
erected in 1909, and the parochial school in 1910, the pastor at the
time being Father John Krechter. The Sisters of the Precious Blood
from 0 'Fallon are in charge. As to the origin of St. Joseph's parish
of Martinsburg its present pastor writes: ".Towards the middle of the
century the place where Martinsburg now stands was the edge of a
large prairie. With the completion of the North Missouri railway,
in 1857, the town of Martinsburg was laid out. The first Catholics to
settle there were Irish railroad laborers. Foremost among these was
Denis Scannell, the section boss."
Father Hogan said Mass in the section house in 1861. After
him came the Fathers P. M. O'Neill, M. J. McCabe, Francis McKenna,
John Daly, J. J. Head and Cornelius F. O'Leary, all of them stationed
at either Montgomery City or Mexico.
The first church, a frame building 20x40 feet, was erected under
the direction of Father C. F. O'Leary in the fall of 1876. There were
15 to 20 families here then. After the church had been built, the
congregation was in charge of Father O'Leary and his assistant, Rev.
Wm. Stack and later of Rev. J. T. Tuohy, assistant to Father McKenna,
then at Moberly. In 1881 the parish was attached as a mission to
Montgomery, thus passing under the care of Rev. J. J. Head who blessed
the church, naming it St. Martin's. His assistants, Rev. Peter A. Trumm
and Rev. Sebastian Sennerich, were in charge of the mission. A frame
rectory was built in 1884 at the cost of $800. Father Muehlsiepen came
from St. Louis occasionally to hear confessions of the German-speaking
farmers, of whom the first, Bernard Fennewald, had settled here in
1871.
In the seventies, daring and patient pioneers undertook to cultivate
the prairie. Hitherto the prairie had been overgrown with wild grass,
and the land was swampy and considered unfit for cultivation.
The plowing of the virgin soil and the solicitations of Father
Muehlsiepen brought several farmers from Osage County, Mo. A larger
church became necessary. The second church of frame construction
40x80 feet with a seating capacity of 350, was built under the direction
of Father Joseph Haar and cost a little over $4,000. It was blessed
by Archbishop Kenrick, December 5th, 1886, and called St. Joseph's.
Father Haar had begun his ministrations at Martinsburg in the capacity
of assistant to Father Head, but on January 4th. 1885, he received his
appointment as resident pastor of the place.
In September of that year the parochial school was opened with
an enrollment of 23 children. After mass a curtain was drawn before
Warren, Montgomery and Audrain 397
the sanctuary and the church converted into a school with Father Haar
as teacher. When the second church was completed, the old one became
St. Joseph's school. Lay teachers were in charge from 1887 to 1900.
In September 1900 the Sisters of the Most Precious Blood of 0 'Fallon,
Mo., were secured as teachers.
Father Joseph Haar, was born at Jefferson City, July 4th, 1859,
and after completing his theological studies at St. Meinrads Abbey,'
was ordained to the priesthood March 7th, 1882. That he was a priest
of more than ordinary zeal and capability is witnessed by the fact that
his parish, in a few years outstripped its parent and neighboring par-
ishes in spiritual and material progress. His greatest distinction is
that his parish in the fifty years of its existence has given eight priests
and twelve nuns to Holy Church. Father Haar died December 24th.
1917, at Martinsburg. Of the second pastor, the Rev. Henry J. Freese
we will have something to say in a later chapter. The Church of the
Resurrection at Wellsville in Montgomery County remains in charge
of the pastor of Montgomery City from 1881 until 1907 when it re-
ceived its first pastor Father P. J. Flannigan. In 1897 the Census re-
ported forty-three families as members of the Church.6
The district comprising the parishes of Starkenburg and Rhine-
land was originally known as "Loutre Island." This name does not
designate an island in the Missouri river, but a certain triangular part
of the mainland inclosed between the Missouri river and the two branches
of the Loutre Creek. It was the original home of the Missouri Indians ;
the first settlement of whites was made there in 1779. As early as
1847 the Jesuit Father Eysvogels built a rather large log church on
land secured by Father Verhaegen at what is now known as Rhineland.
Father Eysvogels and his associates in Washington continued to visit the
place until 1861, when Father Van der Sanden made a series of week-
day calls on the congregation, already numbering one hundred fam-
ilies. From May 1862 to 1867 the care of the people rested upon
Father Francis Ruesse, and his successor in the pastorate of Herman.
After 1865 the name of the place is given as Rhineland. The title of
the church was St. Martin.
Rhineland's first resident priest, the Rev. Joseph Hellwing, was or-
dained at Cape Girardeau by Archbishop Kenrick on May 24th, 1866, and
after one year's service at the Church of the Holy Trinity in St. Louis,
was given the task of organizing the Catholics of the lower part of
Montgomery County. In 1871, however, he was sent to Biehle in
Perry County. He held in quick succession the pastorates of Deep-
water, Vienna, Koeltztown, and St. Thomas, and early in 1880 was
found to have lost his mind. Father Frederick Volm, an inmate of the
6 Freese, Henry J., "Souvenir of Martinsburg," 1926.
398 History of the Archdiocese of St. Louis
Alexian Hospital, "a quite saintly-looking little man with a white
beard," as he is described, supplied the place for a brief spell after
Father Hellwing's departure, until Father Joseph Schaefer, arrived on
the scene in October 1872. Father Schaefer 's appointment constituted a
turning point in the history of the parish of St. Martin's Rhineland.
He was certainly one of the most persuasive talkers, in the pulpit and
out of it, the Archdiocese has ever had. Besides he was endowed with
singular business tact and shrewdness. He determined at once to erect
a new church of stone, and succeeded in bending every other will to
his purpose . . . Preparations were begun, a quarry was opened in the
Missouri bluffs, and on June 13th, 1873, Vicar-General Muehlsiepen
blessed and laid the corner stone of the proposed structure.
Within a year the building was ready for occupancy, and Arch-
bishop Ryan came to dedicate it to God, under the invocation of St.
Martin of Tours. When in November 1875 Father Schaefer was
transferred to St. Bernard's Rock Springs, he could leave the scene of
his three years' labors with the glad consciousness, that the parish,
with its fine new church, had no debt whatever. During the year
1876 the parish was vacant, the Franciscan Father John Rings faith-
fully serving the people from Hermann. The next year Father Bernard
Stemker served as pastor, and then asked to be relieved. The Fran-
ciscan Father Rings was now assigned by his Superiors to the parish.
A convent was built in 1878 by Father Lullus Mues, the Superior of
the little Franciscan Community. In 1887 came Father Anselm Puetz,
and after him in 1882 P. Arsenius Fahle, who continued for the three
following years to exercise the functions of Superior of the Residence
and pastor of the parish : The assistant attended the missions Case and
Hancock Prairie ; P. Marianns Glahn built the beautiful little church at
Hancock Prairie.
In 1885 P. Xemesius Rohde was sent to make arrangements for
closing the convent, as the parish was to revert once more to the
secular clergy. Father Sebastian Sennerich, the new pastor, did not
meet with the hearty reception he may have expected ; and soon asked
for a leave of absence to make a trip to Europe. On his return from
abroad he found that the parish of Rhineland was still without a
resident priest, and forthwith asked for his reinstatement, which was
granted, but he soon grew dissatisfied. On October 12th, 1887, Father
George V. Hoehn was appointed rector of St. Martin's, Rhineland.
and the missions, where he was to spend the largest part of his priestly
life. In 1889 Father Hoehn changed the name of the place to Starken-
burg, in memory of the mighty castle that still towers above his an-
cestral home on the Rhine. Father Hoehn 's great work at Starken-
burg is the beautiful Pilgrim chapel he built in honor of the Sorrowful
Mother. "Our Blessed Lady of the Woods" is the official title of the
Warren, Montgomery and Audrain 399
place of pilgrimage. Thousands upon thousands have come to this
shrine of Mother Mary and found peace for their souls. Father Hoehn
did not originate the devotion: that was the inspiration of a young
student for the priesthood August Mitsch, who found the old statue of
the Blessed Virgin, that had in former times graced the altar of the
old log church and placed it in the woods under a canopy of fragrant
blossoms. This was in the Month of May 1888. Then two other students
built a tiny chapel to shelter the statue against rain and snow and wind.
At last Father Hoehn built the present chapel. Whilst, therefore, he
was not the originator, he was certainly the loving and efficient pro-
moter of this favorite place of pilgrimage. As for the parish itself,
Father Hoehn enlarged the church which the Franciscan Fathers had
erected and added the massive tower.7
In 1902 Father J. M. Denner was sent to Father Hoehn 's assistance,
to attend the missions of Case, Hancock Prairie and Rhineland: St.'
Michael's Church had been built in the little Railroad town of Rhineland
about three miles from the old landing. This mission became a parish
in 1914, when a new church and school were built there, under the invoca-
tion of St. Joseph. Father Francis Holweck was its first resident pastor.
In 1925 the parish of Starkenburg and the pilgrim chapel of the
Sorrowful Mother was placed in charge of the Oblate Fathers.
7 Holm, G. W. "The Silver Pilgrimage Jubilee of Our Blessed Lady of
Starkenburg," 1913. Also: Answers to Questionnaire.
Chapter 52
AUDRAIX, CALLAWAY, BOOXE, HOWARD & CHARITON
The westernmost religious centers of Central Missouri north of the
Missouri river, Mexico in Audrain County, and Glasgow in Howard
County, were of comparatively recent origin, and consequently did not
come under the spiritual care of the early Jesuit Fathers, an honor that
could be claimed by a number of their missionary stations, as Fulton,
Hancock Prairie, Columbia, Fayette, Brunswick and Chariton. The new
places proved to have more of the spirit of progress in them than the old.
This was partly owing to the prevailing scarcity of priests, and partly
to the more central location of the favored few. Most of those missions
lay on the outer fringe of civilization. We gain a better idea of the
situation when we read that the priest stationed at Montgomery City
had charge of the Catholics round about the present seat of the State
University, whilst the pastor of Glasgow attended the little flock at
Salisbury, and the rector of Mexico ruled the distant church of Fulton.
The Church of the Sacred Heart at Columbia. Boone County, owes
its origin to the Jesuit missionary Felix Verreydt, who visited the place
in 1831. Whether the pastor of Salt River in Ralls County, the ubi-
quitous Peter Paul Lefevere, said mass in Columbia in 1835 or at any
other time, is doubtful. But that mass was regularly said there in
private homes by Jesuit Fathers from Washington and Harrville, is
certain. In 1845 Father Lefevere ?s successor at St. Paul's, Salt River,
Father James Murphy, then on his way to Boonville, said mass at the
home of John H. Lynch, the only Catholic in the town of Columbia.
Two years later he made a second visit to the place from his parish
of Boonville. During the period from 1848 to 1867 there is no record,
but during the following two years the pastor of Glasgow attended
the long-forsaken people. Father Ernst Zechenter. of whom we shall
hear greater things when we meet him in Glasgow, was this friend in
need. The congregation he found in Columbia and its environs con-
sisted of not more than twenty persons, but they were loyal and generous
supporters of the Church.
In 1870 the requirements of the church at Glasgow demanded a
change ; the outmission of Columbia was placed in charge of the pastor
of Montgomery City, and his assistant until the year 1874, when it was
assigned to the pastor of Mexico, Father C. F. O'Leary. Two years
later Columbia became a mission of Moberly. and on January 17th,
1886 it received its first resident pastor. Father John X. Kern.
(400)
Audrain, Callaway, Boone, Howard & Chariton 401
In 1876 on June 3rd. Archbishop Ryan said mass in the courthouse
for lack of a church building, and on the same day delivered the bac-
calaureate sermon to the students of the University, his subject being:
( nrist as a Model." From that time until the completion of the
church, regular services were held in the Courthouse.
The Catholic women of the town, led by a member of the Lvnch
family, were chiefly instrumental in building the church. Work' was
begun on August 16th, 1880, and on June 9th, of the following year
the first services were held within its walls. Father Cornelius F
O Leary, the pastor of Mexico, had as assistant the Rev William F
Stack. On November 27th. 1880, Archbishop P. J. Ryan gave the Rev
Father Stack "permission to collect in the city of (St. Louis) the
means of completing the new Catholic church at Columbia Mo \s
there are very few Catholic residents in Columbia, and they have already
contributed as much as could be reasonably expected from them it is
hoped that the faithful in St. Louis will aid in the completion of this
new church."
It was Father 0 Leary that selected the lot on which the church
was built.
The edifice was blessed by Vicar-General Muehlsiepen around 1886
under the pastorate of Father Kern., although it had been used for
divine services since 1881.
From 1883 to January 17th. 1886, the Church of Columbia was
attended by Father Francis McKenna of Moberly.
Father John X. Kern, resided at Columbia for only one vear \fter
his departure the place relapsed to its former condition of a mission
being occasionally visited by Father P. A. Trunn. In 1891 however'
Father George A. Watson was given the task to reorganize the parish- ,
which he did within three years.
Then came the Rev. P. F. O'Reilly, a man of importance and
lordly bearing, and four years later, the present Bishop of Galveston
Christopher E. Byrne, a prelate of profound scholarship and calm
persuasive eloquence. Father Byrne remained at Columbia two full
years: His successor Father Arthur O'Reilly, also two years- then
came the saintly martyr of fervor. Father William E. Randall the son
of that noble convert to the Faith. Major B. H. Randall of Port Kidgely
Minnesota. His successor, the Rev. Dr. John B. Pleuss. remained at
this post of duty until 1908. when Father Thomas J. Llovd took up the
reins to hold them for ten long years. It was Father Pleuss that
erected the present parsonage, and it was Father Llovd that opened
the parochial school and built the present beautiful stone church. The
school is conducted by the Sisters of St. Joseph.1
M.A.-M.S.8ketCl1 "f thC 8a°red Hearf at Columbi'V >>J Rev. John P. Lynch,
402 History of the Archdiocese of St. Louis
As the parish contains, besides the resident Catholics of Columbia
and vicinity, a transient contingent of Catholic students attending the
University, Father Lloyd, with the approval of the ^Church authorities
of the three dioceses of the state, prevailed upon the Knights of Colum-
bus to erect a Students' Home in the city of Columbia.
Mexico, the judicial seat of Audrain County, is delightfully situ-
ated on the divide that separates the Mississippi and Missouri Rivers.
The town was laid out in April 1836 by the Rev. Robert C. Mansfield
and James H. Smith. On June 23rd, 1866 a lot was acquired for the
purpose of erecting a Catholic church, to be known as St. Stephen's.
This church was never blessed. In 1869 the Rev. Francis McKenna was
transferred from New Madrid to organize the Catholics in and around
Mexico. Father McKenna was a native of County Monaghan, Ireland.
After completing his ecclesiastical studies at Cape Girardeau, he was
raised to the priesthood by Archbishop Kenrick on May 30th, 1867.
The historian of Audrain County describes him as "that sturdy pioneer,
able and eloquent, Father McKenna." After his promotion to the
Church of St. John at Moberly, Father McKenna continued to minister
to the Catholics of Mexico, until 1874, when Father Cornelius O'Leary
took charge of the pastorate of Mexico. Father O'Leary came to this
country from County Kerry, Ireland at the age of seventeen. He was
ordained on May 22nd, 1873, and after a brief apprenticeship at St.
Columbkille's Church, Carondelet, received his first pastoral appointment
to Mexico, where he was to remain until 1880. Father 0 'Leary was a
man of conspicuous ability, learned in Canon Law, and the history
of the Saints, a fine preacher and lecturer, though devoid of the winning
graces of the true orator, and somewhat lacking in cool judgment.
With characteristic energy he commenced building a new church to be
dedicated to St. Brendan, and completed the work within a year. It
was blessed by Archbishop Ryan in 1878.
In 1880 Father William Stack was assigned to Mexico as assistant
to Father O'Leary, for the mission of Fulton in Callaway County and
several missionary stations. At the appointment of Father O'Leary to
Downpatrick, near St. Louis, the Rev. E. D. Dempsey became pastor
of Mexico with Father Stack and in 1881, with Father John T. J. Tuohy
as assistants. The arrangement was continued until 1883 when Father
Dempsey, having lost his assistant, struggled on alone until June 2nd,
1899, the day of Father John J. Dillon's appointment to the pastorate
of Mexico.2
St. Peter's Church at Fulton was a mission of Mexico until the year
1905, but there was an interval of a few years (from 1883 to 1887)
during which the place received priestly ministrations from Moberly
2 Chancery Eecords— -History of Audrain County.
Audrain, Callaway, Boone, Howard & Charlton 403
and Columbia. The church was built in 1875. Since 1900 it is known
under the title of the Immaculate Conception. Xo parochial school
was ever attempted. The congregation is steadily declining. The census
of 1897 gave the Catholic population as thirty families with one hun-
dred and forty-three souls: the latest report gives "ten families, and
exactly fifty-one souls." Father Joseph Gilfillan was the first pastor
of the church holding the office from 1905 to 1912. His residence,
however, was at the Hospital in Jefferson City. The succession of
pastors since 1912 is: Rev. Joseph Hirner, Rev. C. J. White, Rev. P.
J. Canty and Rev. J. A. Murray. Since 1889 Laddonia. Audrain
County, constituted one of the missions of Mexico. It had no church.
The census of 1897 reports sixteen Catholic and ten mixed families, one
hundred and two souls in all. Since its erection into a parish in 1912
a healthy growth is noticeable. In November 1924, Mokane in Callaway
County, became a mission of Fulton.
Glasgow in the northwestern part of Howard County, on the
Missouri River, was laid out as a town in 1836 and incorporated in
1845. The church lot was acquired in 1847, probably through Father
James Murphy 0f Jefferson City. After this * event the pall
of oblivion rested over the Congregation of Glasgow, until 1866, when
Father Henry Meurs arrived as its first pastor. Father Meurs opened
the Register of Baptisms in the new parish on August 12th, 1866.
Father Meurs' days at the new place were days of real apostolic
zeal. On his coming here he found neither church nor home. Some
of the best buildings of the town had been laid in ruins during the
battle of Glasgow, October 15th, 1864, others were plainly showing the
ravages of time and neglect. Little wonder then that the courage of the
people was not very high. Yet Father Meurs did not despond. Being
a man of good education and exemplary character, he soon ingratiated
himself with the scattered members of his congregation. He found
a temporary home with one of his parishioners. But the congregation
must have a place of worship. This also was provided in a private house,
where several rooms were transformed into a chapel. Here he said mass
for his people. Here also he administered the sacraments, instructed
the children and attended to such duties as required by our Holy
Faith. From Glasgow as a center, Father Meurs made regular visits to
the various outlying missions, Salisbury, Columbia, Brunswick, Roanoke,
Cambridge and Frankfort. During the pastorate of Father Meurs
the building of the first Church commenced.
Though few in number, the members of the little congregation
decided to put up a brick building. Whilst the church was being
erected Father Meurs held services on Sundays in the Public School
building, which was placed at his disposal for that purpose.
404 History of the Archdiocese of St. Louis
Coincident with the erection of the first church, Father Meurs
also commenced the parochial school. Together with Mr. Hines as
teacher, he provided for the spiritual and secular training of the chil-
dren. After a very successful missionary pastorate of about three years,
Father Meurs was transferred to Boonville and later on to St. Peter's
Church at Jefferson City, Mo., where he died and was buried. Father
Meurs found a fitting successor to continue the good work which he had
commenced so auspiciously, in the person of the Very Rev. Ernst
Zechenter.3
Father Ernst Zechenter was born at Bremau in the Empire of
Austria, on December 9th, 1845, received his college education at
Krems on the Danube and came to the United States in 1866 in company
with Dr. Joseph Salzman, who was the founder of the great western
Seminary of St. Francis at Milwaukee, commonly called the Salesianum.
His other companion on the journey was the most widely revered and
beloved priest we ever knew, Father Joseph Rainer of the Seminary
of St. Francis. On December 19th, 1868, Father Zechenter was ordained
to the priesthood at the Salesianum, by Bishop Marty and celebrated
his first mass on Christmas morning at St. Mary's Church, in St. Louis.
Glasgow was his first field of priestly labor. He completed the church
and had it dedicated under the invocation of Virgin Mary by Father
James Meller of Jefferson City. As an Austrian of the old school,
Father Zechenter retained to the last "a sort of old-world distinction."
In manner he was gentle, kind and affable. His sermons showed a
beautiful serenity. He served the Church of Glasgow with patient
zeal, and four years after his assignment, was sent to Kansas City to
take charge of the German Church of S. S. Peter and Paul, where he
rounded out his fifty years of pastorship. Father Zechenter died at
Kansas City on January 27th, 1927, after a life of almost sixty years
in the priesthood, full of untiring benevolence in service and charitable
gifts. Monsignor Zechenter 's lifelong friend, Monsignor Rainer, pre-
ceded him into eternity on January 12, 1927.4
The Reverend Michael Busch succeeded Father Zechenter in 1873.
After having first made his residence with Mr. Mitchel and then at the
home of Mr. Reich, he built a neat brick building north of the church
as a permanent rectory.
Reverend H. Willenbrink came to Glasgow in 1876 from Charleston,
Mo. While he found a church and a neat residence, he also found a
debt resting on church and house. Times were hard, and Father
Willenbrink was glad to be able to keep up the interest payments.
Under his administration the School Sisters of the Most Precious Blood
3 "St. Mary's Church, Glasgow, Mo.," 1916, pp. 40 s. s.
4 Obituary of Father Ernst Zechenter in "Catholic Register," Kansas City.
Audrain, Callaway, Boone, How, ml & Chariton 405
took charge of the parish school. He remained in Glasgow for two years
and was then transferred to St. Bernard's Church. St. Louis, Mo where
he passed to his eternal reward, September 12th, 1888.5
Reverend Anton Pauck was then given charge of St Mary's Glas
gow, December 28th, 1878 to February 25th, 1891. He came from St
Charles, Mo., where he had been assistant to Reverend F H Willmes'of
St Peter's Church. He was Pastor of St. Mary's Church twelve vears
and proved a very energetic worker, intent on improving in every way
possible the charge that had been entrusted to him. Through him was
S-nnn,? k*,ad*?niB8 the P«™" Property for the consideration of
$lo00.00. After it had been leveled and graded, he built thereon a
four room residence for the School Sisters. Shortly before he left
Glasgow, he also enlarged the Rectory. In addition to the »reat work
in his own parish, Father Pauk also organized the Missions of Salisbury
Fayette and Frankfort. To the sorrow and regret of manv friends whom
his genial and gentle disposition had won for him, he was called to St
Louis in 1891 to found and establish the new parish of St. Engelbert
On February 25th, 1891, Reverend Henry Thobe arrived as suc-
cessor to Father Pauk. Father Thobe was born in St. Liborius parish
St. Louis, September 12th, 1860. He was ordained by Archbishop Ryan'
then Coadjutor of St. Louis, on the 22nd of May 1884.
His several appointments as Assistant Pastor, were at Hannibal
Alo Holy Trinity Parish, St. Louis, Charleston. Mo., and then as Pastor
ol Glasgow. His activities in his new parish were manv and various
First of all, he had the interior of the church decorated in a most
becoming manner. . . To the Sisters Home he built an addition, so
that they could occupy the upper rooms as living quarters and use the
lower floor as class rooms. . . When the Heriford Residence, across
the street on the South, from the church, considered in those days "a
gorgeous mansion," was for sale, Father Thobe acquired it and trans-
formed it into a Parochial Residence. . . The former rectorate was then
occupied by the Sisters, and the children, "occupied" lawn and home
west of the church. . . It must here be mentioned that about this time
Richard Graham died and bequeated to the parish his propertv and
estate, the lot north of the Sisters' House, which, however, later on
was sold, the proceeds being used for the good of the parish.
On account of impaired health. Father Thobe was transferred from
Glasgow to Creve Coeur, Mo., where he remained but a short while.
to accept the appointment as Rector of Holy Ghost Parish, St. Louis
On the 30th of May 1909 he celebrated in St. Liborius Church of his
boyhood, the 25th Anniversary of his ordination to the Holv Priest-
hood. . . His health failing again, he went to El Paso, Texas, where
5 Chancery Records.
406 History of the Archdiocese of St. Louis
he expired on March 14th, 1910. . . His ever gentle disposition and
manly bearing endeared him to all with whom he came in contact.6
With Father Thobe's successor, the Rev. John Waelterman, a new
era of development opens for Glasgow Parish : but these eventful years
must be treated in a later chapter. A brief record of the early mission-
ary activities radiating from Glasgow remains to be made. The main
points of interest are Salisbury in Chariton County and Fayette in
Howard. The churches of both places were under the patronage of
St. Joseph. The Church of Fayette was blessed by Vicar-General
Muehlsiepen on November 5th, 1890, that of Salisbury probably much
earlier. Both missions eventually attained the dignity of parishes.
Salisbury in 1890 under Father John L. Gadell, Fayette in 1900 under
Father Joseph Kroeger. Salisbury was incorporated in the diocese of
St. Joseph under its last St. Louis pastor, the Rev. F. J. Ernst. Fayette,
however, remained a part of the archdiocese. But Xew Franklin in
Howard County, having supplanted the ancient town of Franklin where
Bishop Du Bourg desired the Jesuits to build a house of their Order,
now bethought itself of the advantage of having a Catholic church of its
own, and started to build in March 1908 under the pastorate of Father
C. J. Kane. This church was blessed by Vicar-General Joseph A. Con-
nolly, on October 15th, of the same year. New Franklin thus outran
Fayette its competitor for pastoral honors: Fayette became a mission
of New Franklin.
We have now completed the account of the various church foun-
dations in Northeast and Central Missouri up to the declining years of
Archbishop Kenrick.
The anxious question, no doubt, arises, in the thoughtful mind, why
these rich and beautiful counties along the northern border of the
Missouri river have so few and widely scattered Catholic Congregations ?
The answer is this : Catholic immigration to the north Central parts
of the state set in long after the best lands had been preempted by the
Virginians and New Englanders who were, for the most part Protestants,
perhaps not intensely religious, yet holding in some way the ideals
of Christian life and the principles of honor and truth. They had
come to the West not merely for the pleasure of adventure, like many
of the French wood-rangers, but to become freeholders, to build a home
and to found commonwealths. When at last the Maryland Catholics,
and the Catholics from Ireland and Germany arrived among them, the
most kindly, though often crude hospitality was shown them by the
backwoodsmen in their primitive homes. "Take what you want," was
the invariable answer to any petition for the loan of anything the
neighbor had. In many cases their friendly treatment may have led
6 1 ' St. Mary 's Church, Glasgow, ' ' and personal recollections.
Audrain, Callaway, Boone, Howard & Chariton 407
to a close fraternization between Catholics and Protestants, and a
gradual weakening of the Faith of the newcomer, as visits from their
own priests were so few and far between. There was something attrac-
tive hidden under the rough exterior of the backwoodsman, as James
Flint truthfully describes him :
"The backwoodsman of the West, as I have seen him, is generally
an amiable and virtuous man. His general motive for coming here is
to be a freeholder, to have plenty of rich land and to be able to settle
his children around him. I fully believe that nine in ten of the emigrants
have come here with no other motives. You find in truth that he has
vices and barbarisms peculiar to his situation. His manners are rou-h
He wears, it may be, a long beard. He has a great quantity of be°ar
or deer skins wrought into his household establishment, his furniture
and dress. He carries a knife or dirk in his bossom, and when in the
woods he has rifle on his back and a pack of dogs at his heels. An
Atlantic stranger, transferred directly from one of our cities to his
door, would recoil from an encounter with him. But remember that
his rifle and dog are his chief means of support and profit. Remember
all his first days here were passed in dread of the savages. Remember
that he still encounters them; still meets bears and panthers. Enter
his door and tell him you are benighted and wish the shelter of his
cabin for the night. The welcome is indeed seemingly ungracious: 'I
reckon you can stay,' or <I suppose we must let you stay.' But this
apparent ungraciousness is the harbinger of every kindness that he can
bestow and every comfort that his cabin can afford. Good coffee corn
bread and butter, venison, pork, wild and tame fowls, are set before
you. His wife, timid, silent, reserved, but constantly attentive to your
comfort, does not sit at the table with you, but like the wives of the
patriarchs, stands and attends on you. You are shown the best bed
which the house can offer. When this kind of hospitality has been
afforded you as long as you choose to stay, when you depart and speak
about your bill, you are most commonly told with some slight mark of
resentment, that they do not keep tavern. Even the flaxen-headed
urchins will turn away from your money. ' '7
Flint, James, "Letters from America," reprinted by Thwaites in "Early
Western Travels.
Chapter 53
THE PARISHES OP HERMAN AND WASHINGTON
As the northernmost point of Gasconade County, on the southern
bank of the Missouri, lies the thriving town of Herman amid its vine-
clad hills. It was founded in 1837 by the German Settlement Association
of Philadelphia, an offshoot of the "Giessner Auswanderungsgesell-
shaft. " This later Society, founded in 1833, was, no doubt, the best-
organized of all similar German settlement ventures.
Indeed its grand purpose of founding a German state in the Ameri-
can Union which should perpetuate German culture and language and
manners under a free and popular government, was not and could
not be attained. Even its plan of forming exclusively German settle-
ments in the states already organized was doomed to fail. When the
colonists arrived in St. Louis, the society was dissolved, some of the
members remaining in that city, others proceeding to Illinois, and
others up the Missouri river. In 1836 the plan was taken up once
more by a number of prominent Germans in Philadelphia, who organized
the "German Settlement Association" on about the same basis as that
of the defunct Society of Giessen. A tract of 12,000 acres of land in
Gasconade, Missouri was purchased by the Association in 1836, the town
of Herman was platted, and the surrounding land was laid out in farms.
The country being hilly, it has become, under the hands of its German
cultivators, a land of vineyards and orchards, and the town of Herman
itself, one of the wealthiest and most progressive in Central Missouri.
The original settlers of the Colony of Herman had among them
thirty-three Catholics, who in 1840 organized a Catholic congregation
with Magnus Will, Diebold & Bernard Niehoff as trustees. The Jesuit
Fathers, stationed at Washington some thirty miles down the river,
came at stated intervals to minister unto the people. In 1845 they
began to erect a church of native stone in honor of St. George and
completed it under the management of their first pastor, Father Lawr-
ence Kupfer, 1849 to 1851. After Father Kupfer's departure, Father
Blaarer filled the position of pastor for a brief space of time. Then
Father George Tuerk appeared on the scene. Father Tuerk was one
of those restless characters that could never abide long in one place.
This trait stood him in good part, and proved a blessing to many, as
it resulted in the missions of Little Berger and Morrison in Gasconade
County, Berger in Franklin County, Chamois in Osage County, and
Rhin eland, Montgomery County. All these places, some of which are
now flourishing parishes, Father Tuerk visited with untiring zeal.
(408)
The Parishes of Herman and Washington 40!)
At Herman lie built the parochial residence, which was still in use in
1914. The anti-catholic spirit of many of the inhabitants of the town
made trouble for the good and faithful priest, whose abrupt manners
and curt sayings were used as occasions for vituperation. After ten
years service Father Tuerk retired from Herman and accepted the
post as assistant to Father Doebbener in St. Louis.
In 1861 the pastor of St. Ludger's Church in Henry County, Father
Francis Ruesse, was transferred to Herman and remained there until
1866. His successor, Rev. William Klevinghaus, at the very beginning
of his parochial administration, enlarged the church by an addition. In
spite of his good will, however, Father Klevinghaus, found serious
opposition from among his own people and consequently sent in his
resignation. It was accepted, and on September 12th, 1868, Father
William Hinssen was appointed pastor. Father Hinssen was of a
literary turn of mind, and certainly well able to hold his own in
discussions with the liberalistic leaders of thought in Herman. He was
born November 29th, 1841, in the diocese of Muenster, Westphalia, but
ordained to the priesthood in America. His chief concern in Herman
was the erection of a parochial school. After a partial success in this
matter Father Hinssen made way for the Rev. August Schilling, who
achieved complete success by building a combination school and convent,
and installing the Sisters of the Precious Blood as teachers.1
The month of March 1875 constituted a turning point in the history
of St. George's parish Herman; for at that particular period the nobfe
sons of St. Francis Assisi took over the parish and surrounding missions.
The first Franciscan pastor sent to Herman was the Rev. P. Liborius
Schaefermeier, who was superseded, however, before the end of the
year, by the Rev. P. Dominic Droessler. The Rev. P. Lullus Meus,
came to Herman, March 1877, but within a few months was transferred
to Rhineland which, on account of its location north of the river, was
more easily and better served by a resident priest,
In January 1878 P. Felix Hosbach, an eminent missionary preacher,
was stationed at Herman. He remained pastor of St. George's Church
until July 1886 when he returned to his native land to resume his
former activities of missionary. His' successor P. Ambrose Jansen built
the church tower which Avas afterwards incorporated in the general
plan of the new church. In 1899 came P. Cletus Girschewski, then P.
Servatius Rasche, and then P. Suitbert Albersmann, all good and dis-
tinguished priests, but prevented from doing remarkable things by
the shortness of their stay in the parish. Yet a peal of three large bells
was placed in the tower during the second pastorate of P. Servatius
i Rheindorff, R., and Holhveck, F. G., "Die St. Georg 's Pfarrei zu Hermann,
Mo.," pp. 1-2.
410
History of the Archdiocese of St. Louis
Rasche in 1907. During the brief pastorate of P. Seraphine Lampe
the plan of a new church to take form. The old church, begun
in 1845 and enlarged in 1866, had been dedicated by Vicar-General
Muehlsiepen on October 24th, 1870.
After 1875 the Franciscan lay-brothers covered the walls, which
were partly of stone, partly of brick, with a heavy coating of cement,
put in a Gothic ceiling, and decorated the interior. The main altar
also was the work of the brothers. On January 16th, 1914, P. Romuald
Rheindorff entered upon his pastoral duties at Herman, and on July
5th of the following year broke ground for a new^ church that should
be a credit to the parish of St. George. But the actual building
operation had to be postponed until the basement of the new school
was covered in and fitted up for services. On the Feast of St. Raphael
Archangel, April 16th, the holy sacrifice was offered for the last time
in the old church and immediately after the work of dismantling the
venerable structure was begun. The tower, erected in 1892 was left
standing to form a part of the new house of God. On the Feast of the
Assumption the corner stone of the new church was blessed and laid
and on July 9th, 1916, the beautiful structure built in early Gothic
style, was solemnly dedicated by Archbishop Glennon. Under the
administration of P. Hildebrand Fuchs the new school was completed,
and the old school building was remodeled for the residence of the
Franciscan Sisters, who had supplanted the Sisters, of the Precious
Blood in 1887.
The present Franciscan Convent was begun in October 1915 and
completed in February 1916. In June the following year P. Romuald
returned to Herman as pastor taking up his residence in the Convent,
with P. Hagedorn as assistant pastor for Morrison and P. Pashalis
Forster, holding the same position in regard to Little Berger. Morrison,
formerly known as Gasconade Station, had its church blessed on August
29th, 1875, by Vicar-General Muehlsiepen under the invocation of our
Blessed Lady of the Immaculate Conception, a title that was afterwards
changed to that of the Assumption. In 1897 it numbered 450 souls.
It had a Catholic school of its own.2
The succursal church of St. Paul at Berger was for a time attended
by Father Van der Sanden from Jefferson City, then by the pastors
of Herman, Fathers Tuerk, Ruesse, Klevinghaus, Hinssen and Schilling.
The first Franciscan Father to attend the Church of St. Paul, at
Berger, Franklin County, was the Rev. P. Dominic Florian, the last
one so far, the Rev. P. Ladislans Czech. On July 31st, 1887 Vicar-
General H. Muehlsiepen laid the corner stone for the new church, and
2 Rheindorff and Holweck, ibidem.
The Parishes of Herman and Washingto7i 411
on July 4th, 1888 blessed the completed structure. It is now known as
the church of SS. Peter and Paul.3
The parish of St. Joseph at Little Berger, formed out of territory
once belonging to Berger, was assigned to P. Paschalis. The members
of both congregations were of German nationality.
The parish of Chamois, whose church was erected and blessed by
Father Schilling of Herman is under the patronage of the Most Pure
Blood of Mary. It is no longer a mission of Herman, but enjoys the
ministrations of a resident pastor of the secular clergy.
In speaking of the missions of Herman, Berger and Little Berger,
we have crossed the boundary line between Gasconade and Franklin
Counties, and must now take up the story of the Jesuit Residence and
parish, established at Washington.
In so doing we are strongly reminded of one of the most loveable
men we ever met, the manly yet so beautifully childlike Franciscan P.
Arseuins Fahle, who spent thirteen years of his life in the outmissions
of Herman, and retired to die in Washington, January 16th, 1918.
The parish of St. Francis Borgia at Washington, Franklin County,
about thirty-five miles further down, on the Missouri river, dates
back to 1833, when a party of twelve Catholic families, men, women
and children, from Hanover, intending to make a settlement in the
vicinity of Marthasville, was prevailed upon to land on the opposite
bank of the river, and there decided to make the hospitable place their
new-world home. The beginnings and curious vicissitudes of the pre-
dominately Cathoic and German Settlement have been related in a
previous chapter. We shall here take up the thread of the story and
follow it to its conclusion.
The Jesuit Father Felix Verreydt visited the little colony in 1834;
Father Christian Hoecken in the following year. The earliest baptism
in Washington is dated October 11th, 1835. In 1837 Father Cornelius
Walters was sent from St. Charles to visit these early settlers. There
were now fifteen families in the Congregation. A log church was built
on ground donated, and was placed under the patronage of St. Francis
Borgia. In 1838 the secular priest Henry Meinkman was appointed
as the first resident pastor. On November 25th, 1839, the parish Was
placed in charge of the Jesuits, and Father James G. Busschotts was
appointed as Father Meinkman 's successor. In the meantime the con-
gregation had received new accessions from beyond the sea, and the
church was found inadequate for their needs. Lucinda Owens, widow
of the founder of the town, and her son-in-law offered the present site
in Washington, on which Father Anthony Eysvogels, Busschot's
successor in 1845, built a church of brick. Here trunks of trees served
3 Questionnaire-Answers.
412 History of the Archdiocese of St. Louis
as pews. The rectory was not completed till the following year. In the
latter part of 1849 Father Henry Van Mierlo, who had been laboring
among the Miami Indians, came as assistant, to attend the outmissions
on both sides of the Missouri River.
In November 1853 Father Martin Seisl became pastor of Washing-
ton, and Father Eysvogels attended the Irish Catholics in the con-
struction camps along the Missouri Pacific Railroad.
Since the days of Father Busschotts school had been conducted in
various farm houses by a lay teacher. When the new church was ready
for occupancy, the old church south of town was removed, log by log,
to a place in town, to serve as a school building. Father Eysvogels
taught the school for a time, until a .lay-teacher could be obtained.
The cholera raged in Washington and along the Railroad from
1853 to 1855 and snatched away many of its members in the prime
of life.
In the summer of 1854 Father Michael Haering took the place of
Father Van Mierlo as visiting priest to the missions.
As Father Seisl had the promise of the School-Sisters of Notre
Dame to send him teachers for his school, he built a convent for them and
had it solemnly blessed by Father Smarius, S. J., on May 1st, 1860.
On the very day of the dedication Mother Superior brought two more
Sisters; Sister M. Pia Blunde was appointed Superior. The School
became known as St. Mary's Academy.
At the instance of Father Francis X. Weninger, S. J., the first
Corpus Christi procession was held May 26th, 1864. The town and
surrounding country suffered greatly by military invasion in 1864 by
the southern armies of Marmaduke and Cabell : even the Fathers were
robbed, but the Sisters at the Academy were not molested.4
As some of the missions, especially Krakow, had a large percentage
of Polish Catholics, Father Alexander Matauschek, S. J., was placed
at Washington as assistant pastor in 1864. The so-called Drake Consti-
tution with its tyrannical "Missouri Test Oath" was, according to the
Archbishop 's order, set at naught by the pastor of Washington, as by so
many other faithful priests in the state.
Father Seisl never had been a southern sympathizer, and therefore,
could have conscientiously sworn, that he had never "by act or word,
aided the party of the secessionists, nor manifested adherence to the
cause of the enemies, or desire for their triumph or show sympathy with
them." But as he realized that taking the oath under the circumstances
then obtaining, would be "a sacrifice of ecclesiastical liberty," he did
not take the oath as required by law ; and continued to perform the
4 "Washington, Mo., die gediegene, ruehrige, schoene Stadt am Missouri,'
Amerika," April 29, 1923.
The Parishes of Herman and Washington 413
functions of his sacred office. He was reported, witnesses were sum-
moned ; two lawyers took up his defense and gave bail for his appearance
at the next session of the court. The trial was to be held at Union
on April 5th, 1886. Father Seisl made his appearance and asked for a
change of venue. On October 23rd he was to appear before the 'Circuit
Court at Herman.
He appeared there and obtained a postponement of his trial. The
purpose of these delays was to await the expected decision of the higher
courts on the constitutionality of the Test Oath. Father Seisl \s trial
was never held.
The plan of building a new church having been accepted by the
Congregation on December 26th, 1865, work was commenced in Jan-
uary of the following year. The corner stone was laid by Archbishop
Kenrick on the Feast of the Ascension, May 10th, 1866. The completed
and richly ornamented church was dedicated by the Jesuit Provincial,
Ferdinand Coosemans, on Easter Monday, April 6th, 1868. The three
church bells were blessed July 4th, 1869.
On September 7th, 1871, the Kev. P. Francis Braun came to replace
Father Seisl as pastor of Washington. Extensive improvements in
church and cemetery were made under Father Braun 's administration,
which lasted until July 16th, 1876, when Rev. P. Peter Tschieder re-
lieved him of his pastoral duties. A year later came Father Joseph
Frederick Rimmele as assistant to Father Tschieder.
About Easter 1878 the Rev. P. Michael F. Comely succeeded Father
Tschieder in the administration of the parish ; on September 6th, 1880
Father Alexander Mathauschek succeeded Father Comely, and on
December 8th, 1885 Father Tschieder returned to Washington in the
twofold capacity of Superior of the Convent and pastor of the parish,
whilst Father Mathauschek assumed control of Krakow and Union. On
March 4th, 1886, however, Father Tschieder was recalled, and Father
Mathauschek again became pastor of Washington.
On October 10th, 1882, the fiftieth anniversary of the arrival of the
first Catholic settlers, the Rev. P. William Niederkorn solemnly blessed
the new pastoral residence that had just been completed. In 1884 the
old church was taken down, and the materials were used on the new
school building that was then in course of erection. But in 1890 the
present school a Sisters' convent was built at an expense of $12,000.00.
On January 6th, 1891, Father Mathauschek had the honor of blessing
this, the last of the buildings erected by the Jesuit Fathers in Wash-
ington ; for on September 1st, 1894 the parishes of Washington, Union
and Krakow, and Clover Bottom were turned over to the Franciscan
Fathers of the Sacred Heart Province.5
5 Washington, Mo.
-±14 History of the Archdiocese of St. Louis
Among the distinguished laymen of the parish of Washington one
outstanding figure must be mentioned here, Henry J. Spaunhorst.
He was born on January 10, 1828 at Belm in the Kingdom of Hanover.
At the age of eight years he came with his parents to America, and
after short stays in Louisville and in St. Louis, took up his abode on
a farm near Washington. In 1849 young Spaunhorst established him-
self at St. Louis, and by steady application acquired an education that
specially fitted him for leadership. He was elected State Senator and
held the office with distinction and success for three terms. He was
the only Catholic member of the Constitutional Convention of 1875,
which abolished the penal laws and the test oath of 1865. He was
honored with the presidency of the German Roman-Catholic Central
Society from 1873 to 1891, and then made honorary President for
life. All through life Mr. Spaunhorst showed himself as a bold out-
spoken defender of Catholic interests. His great speech in the Senate
held March 2nd. 1870 on the duties and the limitations of the state in
regard to education, he stated clearly and emphatically that he was an
''humble member of the Catholic Church'' and that he believed in its
doctrines as firmly as he believed in his own existence. In the same
speech the Senator made a strong appeal for justice.0
"The safety of republican government and civil and religious liberty
rests upon the virtue and intelligence of the people; and I maintain
that the mistake of our day is, that we admit the principle of the
State being the educator of our children ; which must necessarily leave
religious instruction out of the schools. Therefore, I say, let the State
gather the common school tax and income from the public school fund
and be its custodian, and distribute the funds equitably under proper
regulations, but leave the choice of the books and teachers to the
parents who are the natural guardians of their offspring. Let the State
assist and promote education, but not direct the kind to be given."7
The parish of St. John the Baptist, formerly known as Rengel and
since 1894 as Gildehouse, situated about fifteen miles south of Washing-
ton remained under the jurisdiction of the Jesuit Fathers from its
organization in 1851 until the arrival of Father John Matthew Boetzkes,
a secular priest, as its first resident pastor. In 1824 the place numbered
twenty-seven Catholic families, who where attended, once a week, from
Washington. In 1858 they had Sunday services once a month. . .Father
Boetzkes, who was one of Vicar-General Melcher's recruits, remained
but twelve months at St. John's, being sent to Benton in Southeast
Missouri. The Rev. August Berger also left the place after one year's
service.
6 Reavis. "St. Louis the Future Great City of the World," article Spaunhorst.
" Spaunhorst 's Address in < ' The Acolythe," December •",. 1927.
The Parishes of Herman and Washington 415
Early in 1861, however, the parish seemed to be starting on the
way of progress under the new pastor, Father John Van Luytelaar.
On July 29th, the corner stone of the new church was blessed and
laid by Vicar-General Melcher. Father Luytelaar, however, was intent
upon choosing the better part, that is, to enter the novitiate of the
Redemptorists : After him came, August 1862, the Rev. J. A. Stroom-
bergen, a good faithful priest, but one that always seemed to enjoy
poor health. Father Stroombergen had as his successor in 1865 the
Rev. Edward J. Vattmann, but he was to return to St. John's at
least three times, thus filling out a pastorate of ten years, in four
installments; the final one of four years immediately after Father
John S. Nordmeyer's death April 6th, 1894, after a pastorate of
twenty-years.
It was from St. John's that the parish of the Immaculate Con-
ception at Union, the county seat of Franklin County, was founded.
Father Edward J. Vattmann, pastor of St. John's, a secular priest, was
its founder. Father Vattmann came to Missouri with Vicar-General
Melcher 's third colony from Germany, and was ordained by Archbishop
Kenrick on April 1st, 1865. His first and last appointment in the
archdiocese was St. John's Parish in Franklin County, 1865 to 1867.
Under his direction the church at Union was organized. Christopher
Arand, Michael Moutier and Anthony Symanski, bought the old Pres-
byterian Church for the sum of $200.00. It was dedicated in 1866.
There was a congregation of about thirty families, German and Irish.
Father Vattman was received into the diocese of Cleveland and later
on became chaplain of the United States Army and as such enjoyed
the confidence of President McKinley especially during the Spanish-
American war. The Jesuit Fathers at Washington were placed in
charge of Union after Father Vattmann 's departure; the first Jesuit
priest to come was Alexander Mathauschek, the last, Father Nicholas
Schlechter ; their administration lasted about a quarter century : Union
with all the other missions or parishes of Washington Residence were
ceded to the Franciscan Fathers.
The first church and parochial school at what is now called Neier,
a combination structure of logs, was erected about 1850 under the Jesuit
missionary P. Anthony Eysvogels; John H. Peveling having donated
the church lot. It was named St. Joseph's.
In 1867 a new church, the present brick building, was erected at
a cost of $5,000. under the care of Father Alexander Mathauschek,
Superior of the Washington Residence of the Jesuit Fathers. In 1873
a parochial residence was built. The priests attending the church of
St. Joseph's since Father Eysvogel's day were: Martin Seisl 1853,
Michael Haering 1854, Ignatius Peukert 1862, Alexander Mathauschek
416 History of the Archdiocese of St. Lou
is
1864, Francis Braim 1868, Aloysius Suter 1869, John Aloysius Banhaus
1869, Joseph Frederick Rimmele 1877, Joseph B. Boeber, 1880 to
1881.8
It was early in 1881 that Rev. William F. Boden, a secular priest,
was appointed first resident pastor of St. Joseph's Church, Xeier, Frank-
lin County. He had been assistant priest at several churches in St.
Louis, the pastor of Deepwater, Pilot Grove, Hosten, and just previous
to his appointment for Xeier, assistant priest at St. Francis de Sales
Church in St. Louis. He was one of the less noteworthy priests Vicar-
General Melcher brought to America. After his brief stay at Xeier,
he departed for the East. In 1891 he was living- in retirement at
Xelsonville, Ohio ; but has departed this life since then.
Father Boden 's successor at St. Joseph's, the Rev. Sosthenes Klei-
ser, bore the hardships of the wilderness only two months, and was
relieved of his post of duty by Father Michael Grosholz, who lengthened
out his own term of office to ten full years. On May 16th, 1892 Father
Herman Xieters was appointed pastor. During his pastorship a new
parochial school in the present brick building was erected, and blessed
by the Very Rev. H. Muehlsiepen, V. G. June 7th, 1893.
Rev, H. Xieters left for his new charge. St. Boniface parish, St.
Louis, Nov. 25th, 1895. Rev. G. F. Brand was the next pastor from
Nov. 25th, 1895 to July 14th, 1897, when Rev. Geo. Koob took charge
July 14th, 1897. During his time a steeple was added to the church,
church was frescoed, a pipe organ, new altars and new church windows
installed. Rev. George Koob was appointed pastor of Bridgeton, St.
Louis County, January 1911 and was succeeded at Xeier by the
present Rev. C. A. Brockmeier, January 21st, 1911. The parish of
Xeier gave two priests to the church, and twenty young ladies to the
religious life. The congregation numbers one hundred and ten families
of German descent.9
Krakow in Franklin County, some five miles south of Washington,
in 1855 consisted of a chapel and school dedicated to St. Gertrude, with
forty-five families living in the neighborhood. In the early days it
was known as St. Gertrude's, and was visited from Washington, but
only on week days. The people were for the most part, of Polish
nationality; but German Catholics were on the increase.
As the broad spaces of woodland were gradually turned into farm-
steads, a village sprang up, consisting mainly of Polish people, which
was called Krakow. In 1864 Father Alexander Mathauschek, S. J.,
8 Questionnaire-Answers.
9 Questionnaire-Answers.
The Parishes of Herman and Washington 417
assistant at Washington, was specially designated for the Poles. Father
Mathauschek built a new church in the village which was dedicated
on November 21st, 1869, and continued his ministrations at Krakow
until September 14th, 1880 when he became pastor of Washington.
Father Mathauschek, by his simple, dignified, and beautiful char-
acter, won the affection of all. His bearing, especially on horseback,
was that of a cavalry officer : and yet in his intercourse with people of
town and countryside he was the Father, full of sympathy and disinter-
ested kindness. Father Mathauschek \s successor at Krakow was P.
Bernard Boewer, and a year later P. Joseph Rimmele. During the next
three years the Rev. P. William Neiderkorn had charge of Krakow, and
in 1886 Father Mathauschek returned, but only for one year. In 1894
the Franciscan Fathers who had superseded the Jesuits in 1894, turned
over the parish to the secular clergy. The Rev. Charles Keller was
the first resident pastor. Father George Fugel the second.10
About the year 1883 the German Catholics at Krakow began to
outnumber the Poles, the latter organized a new mission at Clover
Bottom, about five miles west of Krakow. Father Mathauschek was the
moving spirit in this venture.
A brick building to be used for school purposes was erected. It
was dedicated to St. Anne. The parochial school was the foundation
of the parish. About 1900 the Franciscan Father in charge, P. Dominic
Czech, obtained the Franciscan Sisters of Lafayette, Indiana for his
school. About twenty Polish families belonged to the mission at the
start; now thirty German families constitute the parish. The mission
has no church but is getting ready to build one.11
The mission of the Holy Family at Port Hudson was first visited
by Father Eysvogel's, S. J., in 1851. In 1870 its church was blessed.
The congregation remained in charge of the Jesuits of Washington
until November 4th, 1892, when the secular priest, Father Mathias
Thomas Sevcik, became its first rector. In February 1893 Port Hudson
returned to its former condition of a Mission and was successively
attended from Washington, New Haven and Krakow. In 1896 it had
a membership of thirty-one families. The school was attended by twenty
children. Father Joseph H. Wippermann was appointed pastor in 1908.
New Haven in Franklin County was originally called Millers
Landing. Its church, which was blessed by Archbishop Kenrick on
April 6th, 1863, bore the name of St. Mary Magdalene. It was attended
by the Jesuits of Washington until 1894 when Father Sevcik took
charge. Father Sevcik built the new church, which was blessed October
10 Questionnaire-Answers.
11 Questionnaire-Answers.
Vol. 11—14
418 History of the Archdiocese of St. Louis
6th, 1895, under the invocation of Our Lady of the Assumption. Father
Francis Goeke became pastor of New Haven in 1905. 12
The remaining churches of Franklin County, St. Anthony's at Sul-
livan and the Holy Martyrs of Japan, at Japan, as well as the Holy
Trinity at Bern, and the Immaculate Conception at Owensville, the
latter two in Gasconade County, were all founded and attended at
first from Washington. The congregations at both places were pre-
dominantly Bohemian.
In 1887 Sullivan came under the care of the pastor of Rolla, and
from 1889 to 1891 under that of St. John's at Rengel. On March 8th,
1891 the new church was blessed by Vicar-General Muehlsiepen. On
October 15th of that year Father Henry Hussmann became its first
resident rector. The church is dedicated to St. Anthony, the Abbot.
The neighboring mission of the Holy Martyrs of Japan in the south-
west corner of the county was organized in 1879, and attended for the
next four years by the Jesuit Fathers of Washington. In 1882 it was
attended as a mission to St. Joseph's at Neier, in 1885 to Pacific, and
from 1887 to 1891 to Neier : But in 1892 Father Hussmann was placed
in charge of it. In 1897 the place had a Catholic population of one
hundred and twenty-five souls. The churches at both places were frame
structures.
The parish of St. Mary's at Mosselle in Franklin County was
organized in 1880 by a secular priest, the Rev. John Gerard Nordmeyer,
pastor of St. John's at Rengel; but for the next eight years it was at-
tended from Pacific, returning however, in 1889 to its old allegiance.
For a few years Mosselle was regularly visited, once a month by Vicar-
General Muehlsiepen from St. Louis. In 1892 it was placed in charge
of Father Hussmann. The church of Mosselle was built of stone.13
Father Nordmeyer was born on December 24th, 1838 in the diocese
of Osnabrueck. The Pastor of Pacific at this time was the Rev. John
Hennes, a native of the Archdiocese of Cologne, born November 21st,
1849 ; the Pastor of Neier was the Rev. Herman Nieters, like his neighbor
Nordmeyer a native of the diocese of Osnabrueck.
All that remained of the Jesuit Fathers of Washington of their
numerous foundations in Franklin County in 1892 were Washington
itself with the churches of Krakow, Clover Bottom, and Union. But
September 1st, 1894 these parishes also were, with Archbishop John
12 New Haven has built a fine church recently. Father Francis H. Schiller
is its present efficient pastor. Cf. Souvenir of the Church of the Assumption at
New Haven.
13 Sullivan and Moselle are now fairly prosperous parishes; Moselle has a
school, Sullivan has a mission-station.
The Parishes of Herman and Washington 419
Joseph Kain's consent, turned over to the Franciscan Fathers of the
Sacred Heart Province. When the people heard of this change, they
raised a strong protest and for a time, considered the advisability of
carrying their cause to the General of the Society of Jesus in Rome
and to the Pope himself, but at last submitted themselves to the in-
evitable.
On August 31st, 1894 P. Paul Teroerde, 0. F. M. and P. Sebastian
Cebulla, O. F. M., arrived to take formal possession of the parishes : P.
Paul remaining at Washington and P. Sebastian going to Krakow. On
the following Tuesday the Provincial Michael Richarclt and Brother
Oswald Restle came and two days later P. Ubald Otto : the latter to take
charge of Krakow and Union, whilst P. Sebastian returned to Wash-
ington to serve there as assistant to P. Paul Teroerde.
Chapter 54
ST. CHARLES COUNTY
The ancient Parish of St. Charles Borromeo in the city of St.
Charles, once called the "Little Hills" on the Missouri, was until the
coming of the Jesuit Fathers the westernmost Catholic outpost in the
state. There is a legendary tradition that in early French days and
during the Spanish regime there was at Cote Sans Dessein a regular
military, civil and religious establishment which was known under
the name of St. Joseph. This may be a poetic reminiscence of the fact
that Bourgmond's military expedition up the Missouri river establish-
ed a fort somewhere on the Northern bank of the Missouri river in the
present County of Carroll. But sober history points to St. Charles
as the earliest permanent religious establishment on the Missouri river
west of St. Louis.
Soon after their arrival in St. Ferdinand de Florissant the Jesuit
Fathers were entrusted with the spiritual care of St. Charles and
Portage des Sioux. Father Van Quickenborne led an indefatigable
search for wandering sheep in the wilderness round about. As the
country began to fill up with newcomers, and new towns and villages
sprang up here and there and everywhere, the Jesuit Fathers, hav-
ing increased wonderfully, in numbers, and still maintaining their
former zeal and energy, kept pace with ever increasing calls for their
ministrations. They not only labored steadfastly to supply their spir-
itual wants but also encouraged them to build small churches, where
they might enjoy the visits of the Lord and His ministers at stated
intervals.
It is owing to the wisdom and untiring zeal of these Fathers,
that not only the cities but the entire countryside along both sides of
the Missouri river as far as the center of the state and farther, is dotted
with more or less costly and artistic church buildings bearing aloft the
symbol of our redemption. Not all of these temples of God, not even
most of them, were actually upraised by Jesuit hands : but most of them,
perhaps all of them, sprang up from the good seed that was brought to
their fruitful soil, from neighboring Jesuit fields. It was, however,
from the northeastern part of the state, the former missionary field of
Father Peter Paul Lefevere, that the influence of a similar advance made
itself felt in the north-central portion of the Jesuit spiritual domain.
Yet even this was of Jesuit origin, as Father Lefevere reports, in most
of his missions in Missouri and Illinois, the earlier traces of Fathers
Van Quickenborne, Verreydt and Elet. But after Father Lefevere came
(420)
St. Charles County 421
a numerous band of secular priests, for the most part, of Irish birth and
training, advancing westward from the Mississippi with the steady ad-
vance of Irish immigration into the prairie lands north of the Missouri.
For this and for other reasons we find here, at the meeting of
the ways, a larger commingling of regular and diocesan influences.
The ancient city of St, Charles now divided between the two spiritual
forces, felt the influx of the Irish element changing the language of
the Church of St. Charles from French to English, whilst the secular
clergy were installed as rectors of the new parish of St. Peter's for
the German Catholics of the city. Father Benedict Richard was the
last secular pastor of the Church of St. Charles Borromeo.1 The old
frame church on Jackson Street which had been erected in 1792 with
government aid by Blanchette Le Chasseur in place of the earlier log
chapel, built by the Capuchin Friar Bernard de Limpach in 1781, was
in 1819 reduced to such a ruinous state that, in the words of Father
Van Quickenborne, "it much more resembled an old stable than a house
of divine worship."2 Father Van Quickenborne built the third Church
of St. Charles, at the time, "the noblest structure in the diocese of St.
Louis." A full description of the edifice by Father De Theux was
published in the Annals of the Propagation of the Faith. The consecra-
tion was performed by Bishop Rosati. Father Van Quickenborne being
unable himself, by reason of his manifold occupations as Superior of
the Jesuits in the West, to reside in St. Charles, appointed as his suc-
cessor Father Verhaegen, "a man of destiny in the western church,"
as Father Conway styles him, "who guided the changing prospects of
St. Charles, off and on for well nigh forty years. He was mean-
while, however, founder of the St. Louis University, Vicar-General and
Administrator of the diocese of St. Louis, Provincial, General of the
Maryland Jesuits, President of St. Joseph's College, Bardstown, Ky.,
and, finally professor of Moral Theology at the St. Louis University'
At intervals, he returned to the home of his young priesthood, and of
his earliest spiritual affections: twice before he came to stay: first in
1843, when he remained for a year ; secondly in 1851 ... He then
lived here until 1857. In 1858, he returned to stay. He died here
in 1868. "3 Father Verhaegen was a many-sided man: "A solid and
erudite theologian, an acute but reverent philosopher, an accurate
and discriminating historian ; and ardent friend of the physical sciences,
a constant reader of the polite writers," as Father Conway describes
him, a trenchant writer and copious speaker, a gentle friend, a zealous
1 Conway, James Joseph, "Historical Sketch of the Church and Parish of
St. Charles Borromeo," 1892., p. 9, ss.
2 Conway, 1. c, p. 14.
3 Conway, 1. c, pp. 48-50.
422 History of the Archdiocese of St. Louis
pastor, a holy priest and "the organizer of some of the most efficient
forces of the Church in the West and in the East."4
The church of St. Charles as the early field of his labors, always
held a haunting attraction for him. Father Verhaegen's spirit lived
on in the Church of St. Charles Borromeo down to the present day.
As Father Conway said: "The seed he had sown of manifold good
had taken a lasting root and was fast putting forth one-hundred-fold
in church and parish and school . . So that, at the date of his death
the little rock church of 1828 had grown too meager and too unworthy of
the numbers and piety of the new generation."5
It was that rare compound of gentleness and strength, Father
John Roes, upon whom the mantle of Verhaegen fell. Father Roes
was his coadjutor at the time of his death, in 1868, and understood,
better than all others the forecasts and views of the dead pastor. It
is little wonder then that Father Roes, immediately after Father Ver-
haegen was dead, laid the foundation of the fourth church in the parish
of St. Charles Borromeo. He had inherited the spirit, learned the
secrets and copied the activity of the old master. Its corner stone
was laid by Archbishop Kenrick, March 9th, 1869, and the building was
pushed forward by Father Roes until the completion about three and
a half years afterwards. It was dedicated with great solemnity on
the 13th of October, 1872, by Rt. Rev. P. J. Ryan, Coadjutor-Bishop
of St. Louis. Bishop Ryan had been consecrated a short time previous-
ly. Rev. J. DeBlieck, S. J., preached in English and Rev. P. Tschieder,
S. J., preached in German. Many prominent clergymen, both secular
and regular, graced the occasion with their presence.6
We cannot give more than a bare mention of the long sequence
of Jesuit Fathers employed in the Parish of St. Charles, Borromeo up
to 1890 as Pastors or assistants: Joseph Goswin Van Zealand, Victor
V. D. Putten, Adrian Sweere, Henry Baselmans, Henry Van Mierlo,
John Setters, J. R. Rosswinkel, Ignatius Panken, Peter DeMester,
William Baldwin Van der Heyden, Francis Kuppens, Florentine Bu-
dreaux, George Venneman and the rest, whose memory is in benediction.
On Sunday, October 16th, 1892, the Parish of St. Charles celebrated
the Centenary of its foundation. On July 7, 1915, a cyclone
struck the Church of St. Charles and completely razed it to the
ground. The consternation produced upon the parishioners by the
suddenness and violence of the visitation proved to be a blessing in
disguise. For the new structure that was immediately begun, far sur-
4 Conway, 1. c, pp. 50-51.
5 Conway, 1. c, p. 51.
6 Conway, 1. c3 p. 52.
8t. Charles County 4:2:5
passes the old church in beauty of architecture and is better adapted
to the needs of the Congregation.
Although the first church in St. Charles was built by a German
priest, P. Bernard de Limpach, pastor of St. Louis and its dependen-
cies, the German Catholics of the town and vicinity did not have
a church of their own nationality until seventy years later. The rea-
son for this was that there were no German Catholics in the place
before 18.30, and only a few before the great waves of German immi-
gration of the forties. In 1848 on the 6th day of May a meeting of the
German Catholics was held for the purpose of laying plans for the
erection of a church devoted to their own uses.7
Archbishop Kenrick readily assented to the request and contrib-
uted $100. to the building fund raised among the German Catholics,
making a total of $1,806.05. A lot was donated for church purposes,
and building operations were begun. Father Simon Sigrist was com-
missioned to bless the corner stone, September 19th, 1845. The parish
was dedicated to the Prince of the Apostles, St. Peter. As the rough
structure neared completion the Archbishop was reminded of the prom-
ise he had given the committee: "When the church is finished, you
will please let me know, so that I may take immediate steps to send
you a clergyman." The Archbishop was as good as his word.8
On January 1st, 1850, Vicar-General Muehlsiepen installed the first
pastor of St. Peter's Church, St. Charles, the Rev. Joseph Rauch. On that
very day the first services were held in the new church. But the "com-
pleted church" was as yet far from completion. It had an altar, but
no pulpit, no pews, no bell, no organ, and worse than all, it was not
plastered, and there was no residence for the priest. Father Rauch,
a Bavarian by birth and education, was willing to bear all as long as
his health permitted, and during the seven years of his stay did
much to make life more dignified and pleasant in the new place.9
But on June 5th, 1857, Father Christian Wapelhorst was sent to con-
tinue the good work, as Father Rauch returned to his native land.
Father "Wapelhorst, one of the most distinguished priests our diocese
has been blessed and honored with, was then in the full vigor of
early manhood, and took up the threads of duty with singular energy
and perseverance. The welfare and progress of the parish in temporal
and spiritual things, was his constant care. He established several
confraternities, founded the Benevolent Society and introduced the
Sisters De Xotre Dame in the school. At first school was taught in
" " Andenken ;in <l;is Goldene Jubilaeuni del St. Peter's Geineinde zu St.
Hi.-irles," 1900, p. 3.
8 Andenken, p. 4 and 5.
9 Andenken, p. 6.
424 History of the Archdiocese of St. Louis
the lower story of the church building, whilst church services were
held on the upper floor. But ere long a new school building was erected.
The church, also, had become too small for the rapidly increasing mem-
bership. The plan of enlarging the building and transforming it into
a more church-like condition by taking out the upper floor and putting
in new windows and doors was adopted against the wishes of the more
farsighted pastor. But the Almighty gave the whole unpleasant affair
a different turn : On March 25th, 1861 a violent -storm tore off the
roof of the building, and shattered the walls. "Thanks be to God,"
said Father Wapelhorst, when he heard of what had happened. It
meant "not patching, but a new church."
The new structure was erected on the site of the old. On June
30th, the corner stone was blessed and laid by Vicar-General Melcher.
The work progressed rapidly. Money was scarce, yet wages were low
and building material was cheap.
Dedication services were held on December 18th. The new church
was the pride of the people. Though not of a high architectural order,
it was very large and substantial for the times. It was consecrated
by Archbishop Kenrick on September 4th, 1864. In its remodelled form
it is still in use, a monument of the faith and devotion of former
days.
After seven years of faithful labor in the parish Father Wapel-
horst followed a most honorable call to the Seminary of St. Francis
at Milwaukee, Wisconsin, to fill a professor's chair. His distinguished
ability as a theologian, and his noble character won for him the proud
eminence as Rector of the Salesianum, an institution that was then
supreme in efficiency and is second to none today in the United States.
But Father Wapelhorst, after a few years, chose the humble position
of a Franciscan Monk.10
Father Wapelhorst 's successor at St. Peter's in 1865 was the Rev.
Philip Vogt, who after two years showed signs of collapse under the
strain, and put the reins of power in the hands of his assistant, the
youthful Theodore Krainhard.
Bells were now ordered, preparations for the erection of a new
school and of a priest's residence were pushed; but all too soon the
energetic priest was appointed to the neighboring parish of Josephs-
ville. His successor Father E. Holthaus died within six weeks after
his appointment of an injury sustained in a ride to Florissant. Father
Edward Koch's arrival gave the signal for a steady march of progress.
The projected school building and parish residence were built, the
church received its bell tower, and a fine organ was installed.
io Andenken, pp. 6-8.
St. Charles County 425
Father Koch died after six years of strenuous labor, only forty-
three years old. He was buried in the Cemetery of St. Peter's Church
in St. Charles.
Father Joseph Meller came to St. Charles from Jefferson City in
1875, and remained seven years as pastor of St. Peter's Church. He had
as assistants Fathers Pauk, Willmes, and Pruente. Under Father Mel-
ler 's administration the Parish was incorporated. On his retirement
in January 1882, the pastor of the St. Mary's Church Cape Girardeau
and former assistant to Father Meller, was called to St. Peter's, whilst
the assistant at St. Peter's was sent to the church vacated by Father
Willmes' promotion. Both have retained their early assignments to
the present day with conspicuous success. Of their work we shall have
occasion to speak in later chapters of this history.11
All Saints Parish of St. Peter's, St. Charles County, was known
in early missionary times as St. Peter's of Dardenne or simply Dardenne.
This parish originally embraced the northwestern quarter of St. Charles
and the southern part of Lincoln Counties; Dardenne was the name
of a creek and of a pioneer family, for whom the Creek was named.
In the mouth of the people it came to signify the first parish organized
in the territory watered by the Dardenne Creek.12
The earliest settlers of the place were French Canadians. A few
Virginians and Kentuckians came in after the Purchase. These Cath-
olics built a log house for divine service, in 1823. Among the priestly
visitors of early days 1823 to 1836, we meet the honored names of the
early Jesuits, Timmermans, Verreydt, Van Quickenborne, Verhaegen,
Francis Hoecken and Van Assche. The church stood on the east side
of the creek, but as the number of settlers increased on the west side,
Father Verreidt built the second church on an acre of land given
by Paul Troendly, with the condition that it should revert to the heirs,
in case it should cease to be used for church purposes. This church
was blessed by Father Elet, S. J., in October 16th, 1836. From May
1836 the Jesuit Father Cornelius Walters assumed pastoral duties at
St. Peter's Parish at Dardenne.
In 1845 Father Henry Van Mierlo and, for the two following years,
Father James Busschotts continued the good work. Such were the
humble beginnings of a parish that, in the course of time, was to become
the mother of five other flourishing parishes: St. Paul in 1854, Old
Monroe in 1867, 0 'Fallon in 1872, Cottleville in 1880, and then the
Parish of the Immaculate Conception at what is now the only bearer
of the ancient common designation, Dardenne.
11 Andenken, pp. 8 and 9.
12 "The Centennial of All Saints Parish, St. Peter's, Missouri," 1923, p. 4.
426 Histoid of the Archdiocese of St. Louis
From 1830 to 1840 the advance guard of the German immigration
from Hildesheim, Hanover, arrived in successive small bands, but in
1840 the high tide of this friendly invasion set in and continued unto
1860, whilst the French Canadians slowly withdrew to other parts of
the country.13
This circumstance, no doubt, moved the Jesuit authorities to
select for the parish two German priests, Father F. Huebner and Father
Nicholas Xewmann.
As a native of the Fatherland, Father Newmann the last Jesuit
to attend Dardenne, found great favor with the old German settlers.
It was Father Xewmann that wrote in 1850: "Upper Dardenne will
be detached from the parish of St. Peter, under the name of St. Jos-
eph's." This arrangement was not completed until May 2nd, 1854,
when the Jesuit Provincial, Van de Velde, and his council transferred
the forty acre tract of church property at Upper Dardenne to Arch-
bishop Kenrick. The district of Upper Dardenne was composed of two
principal settlements, one called Dog Prairie, the other Allen Prairie.
The two settlements at first entertained the idea of one church estab-
lishment, but in the end each built a church of its own, Dog Prairie
selecting St. Paul, and Allen Prairie, St. Joseph as patrons. The first
church of Allen Prairie was built of logs, but that of Dog Prairie
of stone. As the early settlers of Dog Prairie were Kentucky Catholics,
they received for their first resident pastor Rev. Edward Hamill, 1853-
1859. The Germans begau to arrive in 1838. In 1853 Father Hamill
finished the stone church and built a residence for himself. The pre-
dominance of the German element in latter sixties brought a German
priest, Father Conrad Tintrup, to Dog Prairie, which he immediately
rechristened as St. Paul. Father Tintrup became blind in 1892 and
retired to Arcadia College where he died. April 10, 1912.14
He had been pastor of St. Paul's since 1859 almost a half century.
The people of Allen Prairie, however, with their Church of St. Joseph,
retained Father Tintrup as resident pastor from 1859 to 1868.
Accordingly Tintrup can be said to have spent almost all his
priestly life in Upper Dardenne, from 1859 to 1868 at St. Joseph's,
which he christened Josephsville, and from 1868 until 1892 in St.
Paul. At times he served both churches, and also Old Monroe in
Lincoln County, Wellsburg and several stations on the North Missouri
Railroad.
The fine brick church of St. Paul was built by him in 1897.
13 The Centennial, p. 6.
14 Eegisters of St. Paul's Parish, and Chancery Records and papers. The
succeeding pastors were Gerard Fick, B. J. Benten, Victor Stepka, P. J. Byrne,
and Edward Kern, who built the new rectory in 1928.
St. Charles County 427
Father Theodore Krainhardt came to Josephsville from St. Charles
in 1868 and remained until 1899. On October 6th, 1872, Vicar-General
Muehlsiepen blessed the new church erected by Father Krainhardt.
Father Krainhardt was a German writer of note gifted with an easy
natural style, that appealed to the priests and people alike.
But what happened to the mother church of St. Peter's at Dar-
dennef The Jesuit Newman was supplanted in 1852 by the Rev.
Francis Rutkowski, the first secular priest residing at St. Peter's.
The location of the old church was found to be rather unfavorable on
account of the swamp lands near by. The church itself had become
too small for the Congregation. It was decided to build the new church
on an elevated spot, where the cemetery had been since 1835, and to
dedicate church and parish to All Saints. A proper residence for the
pastor was also to be erected. The corner stone for the church was
laid on July 4th, 1855.
Within the comparatively short period of a year the edifice was
ready for divine service. Father Rutkowski resigned his charge after
finishing the building. Father Boetzkes, the pastor of Josephsville and,
after nine months, Father Wapelhorst of St. Charles, took charge of
the parish. But in May, 1859, Father Charles Kellner came, and soon
after, left the place, on account of failing health. Father Wapelhorst
once more stepped into the breech: Then Father George Bruner came
and left, bringing in Father Wapelhorst for the third time. But bright-
er days were at hand.15
In December 1860 Father Nicholas Staudinger, just ordained to
the priesthood, and full of the natural vivacity of youth, entered upon
the scene. Father Staudinger was a giant in size and strength, and
well able to attend the many calls made upon him. In temporal
matters he directed all his energy to the work of beautifying the
interior of the house of God. In 1863 the parish under his direction
built a brick parsonage. In recognition of his good work Father
Staudinger was commissioned in 1866 to build up the Church of St.
Nicholas in St. Louis.16 For the next three years the parish of All
Saints, at what was now called St. Peter's instead of Dardenne, was
in charge of Father William Sonnenschein. He was succeeded in 1869 by
the Rev. Conrad Rotter. A native of Bavaria, born November 25th,
1835, the new pastor had' the usual qualities of his countrymen: strong
faith, uncompromising conviction, and real kindness of heart under
a homely exterior.
Father Rotter was ordained by Bishop George A. Carroll for the
diocese of Covington. He did missionary work in Kansas, before he
15 The Centennial, p. 8.
ig The Centennial, p. 9.
428 History of the Archdiocese of St. Louis
came to St. Peter's. Under his supervision the school building was
erected, and the Sisters of St. Francis of Oldenburg were installed as
teachers of the lower grades, and of the girls of the upper grades, while
the boys of the upper grades were taught by a lay teacher.17
In 1867 Old Monroe in Lincoln County was detached from the
Parish of All Saints, St. Peter 's ; and 0 'Fallon followed in 1872. Never-
theless the Congregation had increased to such an extent that a new
church appeared as a necessity.
After the usual preparations had been made the work was begun
in 1874 and on June 4th, the corner stone was blessed and laid by
Archbishop Kyan, the Coadjutor of Archbishop Kenrick. During the
years 1874 to 1876 the work was in steady progress: In the latter year
the old church was taken down, and divine service was held in the new,
which, as usual, was far from being completed.
Father Staudinger, having established St. Nicholas Church on a
sound basis, now returned to the church of his early days, relieving
Father Hotter, who wished to enter the diocese of Peoria. Father
Staudinger, on his return to St. Peter's in 1878, found a debt of
$14,500., resting on the property of the church, entailing a heavy
interest charge. He set to work resolutely and patiently finished the
church during the years 1881 and 1882, and reduced the debt by $9,000.
It was a long and strong pull all together that at last brought success.
The new Church of All Saints was blessed by Vicar-General Muehl-
siepen on May 21st, 1882. It is, even at this late day, one of the
really beautiful country churches of the Archdiocese. When Father
Staudinger was called to his eternal reward, the debt amounted to
2,500 dollars, and the parish itself enjoyed the reputation of being
one of our most flourishing country parishes in the diocese.
Father Staudinger died April 19th, 1894 and was followed by the
Rev. Joseph Ernst, who remained pastor for five laborious years, to
be succeeded by the genial whole-souled Father John L. Gadell, the
future pastor of St. Engelbert's Church in St. Louis. Father Gadell's
contribution to the earthly possessions of St. Peter's were the parson-
age, Sisters' House and church tower. Father Gadell was one of the
ablest preachers of our Archdiocese, frank and fearless almost to a
fault, a true man and hater of shams. Father John L. Gadell died
at St. Engelbert's rectory, February 15th, 1922. His successor at St.
Peter's was the Rev. J. H. Girse.
The parish of O 'Fallon, under the patronage of the Mother of
God, is a vigorous offshoot from the parishes of St. Peter's and St.
Paul's, the former contributing seventeen families, the latter only
eight, all of German descent. The organization was effected in the
17 The Centennial, p. 10.
St. Charles County 429
Fall of 1869. Great interest in the project was manifested at the first
meeting held in the schoolhonse at 0 'Fallon, but when the pecuniary
side of the question was touched it subsided considerably.
But the leaders did not falter and, as they showed the way with
generous subscriptions, the followers took courage, and the meeting
subscribed the sum of 2,500 dollars. The question as to the material
to be used was decided by the offer of a gentleman from St. Louis to
donate the necessary brick. Judge A. Krekel donated four acres of
land in the village for church purposes.
The next concern of the people was to obtain permission from the
authorities to proceed with the work. Father Muehlsiepen was sur-
prised to hear of the project, and as he was unacquainted with the
circumstances, neither consented nor refused, but promised to pay the
village an early visit. At last, feeling that a successful issue was
assured by the piety and good will of these sturdy Germans, he gave
his permission, and on Pentecost Monday 1870 laid the corner stone
of the Church of the Assumption of the Blessed Virgin in the village
of O'Fallon. The good people made the woods round about resound
with the expressions of their joy. The work of building went on briskly,
so that the structure was covered in by the Fall of the year, and made
ready for occupancy in the Spring of 1871. A little schoolhouse of
logs was finished about the same time.
The pastor whom the authorities sent to O'Fallon was the Kev.
William Sonnenschein. He supervised the completion of the interior
of the church, so that Vicar-General Muehlsiepen could come on Sep-
tember 17th, 1871, to dedicate the building to its divine purpose. The
church had an altar made by some men of the parish, and borrowed
a melodeon from a non-catholic citizen of the town. The various Cath-
olic Societies of St. Louis, St. Charles, St. Peter's, and Josephsville
came with bright regalia and flying banners to honor the occasion.
Mr. Anthony Roeslein of St. Louis brought along a select choir from
the city. It was a great day for little O'Fallon. A house was bought
to serve as the priest's residence.18
In 1873 the Sisters of the Precious Blood arrived in the town, to
establish their Mother house, and the pastor turned over his house to
the Community until their own convent should be made ready.
All seemed to prosper, when suddenly and unexpectedly Father
Sonnenschein resigned his charge and departed. Father Joseph Pope
who was sent to the place did not seem able to control the troubled
waters. To allay the excitement and prevent discord the pastor of
the Meramec, Father Henry Brockhagen, was appointed pastor of
18 ' < Wakrhaf tibe Historie von der Paroehie Unserer Lieben Frauen in O 'Fallon,
Mo.," in "Amerika," November, 1896.
430 History of the Archdiocese of St. Louis
0 'Fallon. His influence for good was not long in making itself mani-
fest. He would tolerate no half measures : either one way or the other,
his will had to go. He was a man of disconcerting frankness of utter-
ance, bluff and independent, and not in the least ingratiating. The
rude tillers of the soil soon found that Father Brockhagen knew more
about farming and cattle raising than they ; and that his advice in case
of sickness, though freely given, was worth as much as a doctor's pre-
scription ; and above all, that their pastor was a man of deep faith and
piety, and that his heart was of gold. All went well with the parish
under such a leader. From his Sanctum in 0 'Fallon he also ruled
a large circle of Catholic readers through the columns of the "Haus-
freund," a weekly paper of general interest. This crowded life, at
times, especially in the day of decline, met hard rebuffs, bringing him
in conflict with the highest authority of the Church in the country:
but no one that knew him, doubted for a moment his constancy of will
to live and die a Catholic and a priest.
Father Brockhagen built a schoolhouse of brick and, at first,
taught school himself. The Sisters of the Precious Blood accepted
charge of the school in 1871. The parish at that time contained one
hundred and thirty families, almost exclusively Germans. Father
Brockhagen died in 1910. . . His successor, Father A. Jasper, built
the present fine modern school in 1914 and attained a distinguished
name by his efforts to develop the liturgical spirit among his fellow
priests.
The fourth parish carved out of the territory of the ancient church
of St. Peter of Dardenne, St. Joseph's of Cottleville, was organized
in 1873, by the Benedictine Father Everard Gahr. As early as 1864
the people living at Cottleville were encouraged to form a parish of
their own. A frame structure was erected in 1874, and dedicated to
divine service on August 23rd, by the Franciscan Father Ferdinand
Borgmeier. Father Joseph Reisdorf assumed parochial charge 1876.
There were about thirty-five families in the parish, almost all of German
descent. The parish decreased in numbers when Father Reisdorf
resigned, and Father William Schmidt accepted it as one of his missions.
The later pastors of the church were Fathers Francis Hundhausen,
J. L. Schultz, and H. Strieve. The church is a handsome brick
structure.19
The ancient name of Dardenne, once the designation of the whole
country side in northern St. Charles County, being discarded by its prog-
eny in favor of the names St. Peter's, St. Paul's, Josephsville, 0 'Fallon
and Cottleville, remained the exclusive property of a little place that
19 Questionnaire- Answers and Chancery Eecords.
St. Charles County 431
grew up around the Church of the Immaculate Conception. Vicar-
General Muehlsiepen blessed the church on August 29th, 1871. The
place was also called Plantersburg. It was attended from 1872 from
0 'Fallon, then from Cottleville, then again from 0 'Fallon and finally
from Cottleville. But on November 27th, 1880, Father W. A. Schmidt
became its rector, though residing at the Convent at 0 'Fallon. Father
Schmidt built the present church, of which Vicar-General Muehlsiepen
laid the corner stone on April 22nd, 1896, and performed the dedication
services June 1st, 1897.
The Parish of St. Francis Xavier at Portage des Sioux, confined
within narrow limits at the junction of the Missouri and Mississippi,
had but little of the power of expansion manifested by St. Charles and
Dardenne, and cannot, even in its own development, be regarded as
one of the eminently progressive parishes of the Archdiocese. Yet,
its historic past as the scene of Indian treaty councils, its ancient
reputation for piety, and the quiet current of life in the dreamy
village during the good old pre-railway, pre-telegraph days, have at-
tractions of their own. Trappist and Lazarist had come and gone.
Father Van Quickenborne, worn out by heroic exertions, died in
the little Creole village. His successor De Bruyn soon followed him
in death. In June 1839 Father Van Assche entered upon the pastor-
ship, but was recalled in the following year, owing to a notable decline
in his health. The Vice-Provincial Father Verhagen then closed the
residence, but the Jesuit Fathers stationed at St. Charles continued to
attend the place until the appointment of a pastor from the secular
clergy in 1875. Father Henry Van Mierlo was the first and the last of
these visiting missionaries.
The Parish Registers for the years 1843 to 1875 contain a series
of distinguished names, among them James Cotting, John B. Miege,
Felix Verreydt, and H. Van Mierlo, who attended the Parish regularly
from 1867 to 1878. The first secular priest placed in charge of Portage
des Sioux was the Reverend Joseph Schroeder.
Father Schroeder, was born in St. Louis, November 17th, 1849,
ordained to the priesthood March 10th, 1875, and appointed to the
pastorship of Portage des Sioux early in May of the same year. During
his three years' stay Father Schroeder used the old brick church that
had been built by Father Verreydt in 1836. But his successor the
Reverend Henry Mehring, immediately after his coming, inaugurated
a movement for a new church. Father Mehring was a native of
Echternach in Luxemburg. Seven years after his ordination he had
come to America. After filling a position in Ste. Genevieve County,
he received the appointment to Portage de Sioux, June 1878. Vicar-
General Muehlsiepen laid the corner stone of the new church of St.
432
History of the Archdiocese of St. Louis
Francis Assisi on April 14th, 1879, and also blessed the completed
structure on the following September. On May 1st, 1883, Father
William J. Rensman was appointed in Father Mehring's place, but
being ill at the time, received a substitute in the person of Father
Sebastian Sennerich. On May 21st, however, the pastor came into
his parish.20
On June 6th, 1884, Father Rensmann started on a trip to Europe
and returned October 6th, the interval being filled by the newly
ordained author of this History. Father Rensmann continued his
pastoral ministrations at Portage des Sioux until his departure for
the South.
20 Chancery Records, and Answers to Questionnaire.
Chapter 55
THE JESUITS AND THE SPIRITUAL LIFE
Returning- now from our long and, perchance, rather wearisome
wanderings among the wheat fields and vineyards of God, that were
first planted and watered by the devoted Jesuit Fathers along the wide
reaches of the Missouri river, we hail once again and with better
understanding their earliest home west of the Mississippi, the place
of hallowed memories from which they went forth with high hopes
and serene confidence, bent on planting the word of God in the heart
of the wilderness, and to which they always hoped to return some
day, when their work was done, to await the call of God, the St.
Stanislaus Seminary and Novitiate of the Society of Jesus at Florissant.
It was the first foundation of the Jesuits in the West, it is the
Motherhouse of the Missouri Province, the institution in which hun-
dreds and hundreds of Jesuits were trained by enlightened novice-
masters in the spirit and discipline of the Order. Its purpose is not
so much to shape and enrich the intellect, but rather to form and in-
spire the character of the applicant for membership in the Order.
The novitiate lasts two years, after which the novice takes the usual
three religious vows. He is called a scholastic whilst completing his
studies or teaching in one of the schools. After a more or less extended
course of studies the scholastic may receive the priesthood, if he be
called, and then makes his third year of the novitiate which is called
the tertianship.
The St. Stanislaus Novitiate began in 1823 in a miserable log house
on the Jesuit farm near Florissant, with Father Van Quickenborne as
Novice-Master, and six young men from the Novitiate at Whitemarsh,
Md., among them the greatest of all our Indian Missionaries, Father
Peter De Smet. In Father Van Quickenborne the two offices of Su-
perior and Novice-master were combined. But as he was often called
away from home by his other duties as missionary and pastor and
organizer, Father Theodore de Theux supplied his place as Master
of Novices from 1827 to 1831; and from February 4th, of that year,
he held the office in his own right until the summer of 1837. Father
De Theux was one of the most remarkable men in the Order. His in-
teresting antecedents as a scion of nobility and then as the devoted
chaplain of Napoleon's military prisoners at Liege, cast a glamor around
his personality. He was a man of varied talents, and held high office
in the administration of the Province : but above all "He was a man
of holiness, regularity and vigorous exactitude, raised far above all
(433)
434 History of the Archdiocese of St. Louis
human respect, severe to himself, and requiring of those under him
the strictest detachment from comfort and emolument in their manner
of exercising the apostolic ministry."1
He had a tender devotion to the Blessed Virgin. It was he who
advised Bishop Pur cell of Cincinnati, during the ' ' Know-nothing ' '
agitation of 1844 to petition the Sovereign Pontiff for the privilege of
adding the word ''Immaculate" to "Conception" in the Preface to
the Mass. This petition was granted, long before the promulgation of
the dogma of the Immaculate Conception by Pius IX.2 In 1838 Father
De Theux was transferred to Chicago, but returned to St. Louis diocese
and in 1845 became pastor of St. Charles, where he died on February
8th, 1846.
His successor as Master of Novices was Father Peter De Vos, who
was to hold the office until 1843. Father De Vos' name is not among
the select few that grace the pages of the Menology of the Missouri
Province. His piety and zeal, however, as well as his spirit of
self-sacrifice is made manifest by the fact that he in 1843 joined
Father De Smet's noble band of missionaries to the Indians of the
Oregon Country. Father De Vos was followed by Kev. J. B. Smedts,
who remained in the office till July 23rd, 1849.
Father Smedts was one of the twelve Jesuits that came from White-
marsh, Maryland, to St. Ferdinand, Missouri, in 1823 under the leader-
ship of Father Van Quickenborne. His name is inscribed on many a
page of the history of the diocese, as Pastor of Portage des Sioux,
and of St. Charles. His incumbency of these old French parishes
was eminently fruitful in results, stirring up the dormant life of the
sadly neglected people. On Father De Vos departure for the Flat-
head mission, Father Smedts was adjudged as eminently fitted for the
office of Master of Novices. Father De Smet sums up Father Smedts'
character in these words: "His whole life was irreproachable and
exemplary. Shunning the world, simple in his manners and patient in
suffering, he exhausted his strength in the service of the Lord."3
Few men have more faithfully illustrated the Beatitudes in their
lives than Father Smedts. He died in St. Louis May 19th, 1855.
Father Smedts was succeeded by Rev. John Lucien Gleizal, who re-
mained till July 3rd, 1857. Father Gleizal says the Menology " was a
Frenchman, remarkable for his enlightened spirituality, deep piety and
great zeal for religious perfection. His was a spirit which drew all hearts
to a love of virtue, notwithstanding the indifferent English style of
his instructions .... Combined with his- persuasiveness of speech and
1 "Menology of the Society of Jesus, Province of Missouri," 1926, p. 26.
2 Menology, ibidem. De Smet, P. J., "Western Missions and Missionaries,
p. 480.
3 De Smet, P. J., "Western Missions and Missionaries," pp. 492-494.
the Jesuits and the Spiritual Life 435
personal magnetism of virtue, there was manifested in all his private
life a degree of mortification, which inspired his novices with a zeal for
self-sacrifice and fortitude in the path of high perfection."4 There was
nothing morose, however, or sombre about his seriousness. This saintly
novice-master died in St. Louis on August 6th, 1859, at the age of
fifty-one years. After Father Gleizal followed in the office of Novice-
Master at St. Stanislaus Novitiate the Rev. Isidor Boudreaux, who
filled it till Jan. 17th, 1880, when he was succeeded by Rev. Leopold
Bushart. Father Isidor Boudreaux, an American, descended from a
French family of Lower Louisiana, together with his distinguished
brother Florentine, entered St. Louis University in 1832, and eventually
became a member of the Society of Jesus. His lifework was done in
Florissant, Mo., where for nigh on twenty-four years, as Superior and
Master of Novices, he formed the future professors, pastors and mis-
sionaries of the Missouri Province. Father Boudreaux was distinguished
for his gentleness of manner, and speech, blending the language of
affection with the dignity of his office. As an instance of his lively
faith the Menology relates the following incident. "In 1849, when
he, Father Isidor Boudreaux, was director of the Boys' Sodality in St.
Louis University, the Asiatic cholera broke out and wrought great
havoc in the city. There was imminent danger of the plague seizing
on the college. In the emergency, Father Boudreaux induced the
students, Protestants included, to make a pious vow, that they would
adorn the statue of the Blessed Virgin in the church with a silver
crown, if all the inmates of the University were preserved. At the
same time, medals of the Immaculate Conception were affixed to the
gates and doors and windows which faced on the streets. On the 8th
of October following, the crown was solemnly placed on the statue,
and a marble slab was inserted in the wall, aside of the Blessed Virgin's
Altar, recording in letters of gold that, whereas in the space of a few
months, six thousand citizens had perished, yet, through the inter-
cession of Mary, not even one out of two hundred and more boarders
had been infected with the plague . . . "5
Father Boudreaux died in Chicago on February 11th, 1885. His
successor at the Novitiate in 1880 was the Rev. Father Leopold Bushart.
Father Bushart was a man of many parts, and filled every office of im-
portance in the Province, and eventually became Procurator of the
St. Louis Province in Rome. "His chief characteristic" says the Men-
ology, "was sanctified common sense." He was not without imagination
and humor. His quick flashing wit was as harmless, as the lightning
of a summer night, for he held his naturally quick temper in firm
control, and his gentlemanly instincts never forsook him. Incessant
4 Menology, pp. 73 and 74.
5 Menology, pp. 20-22.
436 History of the Archdiocese of St. Louis
labor, ubiquitous exertion, and constant prayer, made up his life. Like
St. Paul, he desired "to be dissolved and to be with Christ," but, as
he said, "he was ashamed to meet Our Lord with so little to offer Him."G
Father Leopold Bushart died in St. Louis in 1909. In Nov. 1881,
Rev. Frederick Hageman became master of novices and continued to
exert his blessed influence upon the on-coming recruits for the Jesuit
army of God, for more than a quarter century 1881-1908. Father
Hageman is still among the living, and though, no longer active, yet
enjoying the dignified leisure of serene old age. He had made part
of his studies at the Seminary of St. Francis near Milwaukee, but
had entered the Society of Jesus before his ordination. It can be
truly said that Father Hageman left an indelible impress on the
Jesuit Community of the West. For whoever came under the fascina-
tion of his personal influence was from that moment on a better and
nobler man. Those eyes, so keen and yet so kindly won you over, whether
you would or not. And then, how skillfully would he adapt what
he had to say to the circumstances of the localities and of the per-
sons he was addressing. Really inspiring was his inveterate hope-
fulness of disposition. It is a pity that such men must grow old and
helpless, before the last call.7 Father Hageman turned over the office
of Master of Novices to Father James T. Finn. "In Father Finn,"
says the Menology, "a frail physique, and an almost feminine refine-
ment of manner belied the strong resolute purpose and strength of
soul that abounded within. He sought to instill into his novices a vig-
orous and virile spirituality, and to school them in absolute fidelity to
the Jesuit rule of life. ' ' The conventions and courtesies of social inter-
course," he said, "should not be neglected or dfsdained, as they were
"natural aids to the promotion of God's work."8
Father James T. Finn, having held the office of Novice-Master for
seven years, was succeeded by dear old Father John Louis Mathery
whom God preserve for many years! And Father Mathery in turn,
by Father William Mitchel, and Father Mitchel finally by Father
Krenz whose efforts were, no doubt, attended by most blessed results.
What a noble panorama they form, these artists of the spiritual
life, with the many hundreds of masterpieces, more or less perfect, in
the background; and every one of these masterpieces a living spiritual
force for incalculable good. Great are the outward results attained by
the Society of Jesus in the West, the Universities they founded and con-
trol, the parishes they erected and govern, the publications they issue,
the societies and sodalities they promote : but greater still is the spirit
6 Historical Sketch of St. Louis University, in ' < Souvenir of Diamond Jubilee, ' '
pp. 101-102. Menology, pp. 82-83.
7 Hageman.
8 Menology, pp. 62 and 63.
The Jesuits and the Spiritual Life 437
of divine love and humble prayer that animates its members and radiates,
not only from those who go out to meet the world, to reclaim it for God,
but also from those whose lives are hid with God.
It will appear as a matter of course that in a great
institution like the St. Louis University there must have lived
and labored men of remarkable traits of character, depth
and variety of learning, and ever-ready helpfulness extended
to the wrecks and waifs of life, who however, for one reason
or another, have not been granted the opportunity of distinguishing
themselves in the outward upbuilding of the Kingdom of God in the
Archdiocese of St. Louis. Some may have been learned professors,
others patient and kind confessors, others again missionaries, and others
writers of books, and still others who never knew that there was any-
thing good or in the least remarkable in their make-up and who were
always humbly grateful to God for any kindness shown them. Many
of these men, no doubt, had an element of greatness in them, of which
the noisy world knew nothing. Some remained only a short while among
us, and we remembered them only when they had attained distinction in
some other diocese. Only a few spent the greater part of their life
in the diocese : most of them "had their exits and their entrances," and
some others among them in turn "played many parts," though not
among us.
Of the many distinguished Jesuit Fathers who for some time have
made their field of labor among us in such a manner of quiet and un-
obtrusive life, only a few can find even a passing notice here. The full
yield would fill a volume. We can choose but a limited number and those
almost at random.
The different classes of men, with three representatives of each,
shall here pass in quick review: spiritual writers, pastors of souls,
heroic lovers of some particular virtue, zealous missionaries, and self-
sacrificing bishops.
The three spiritual writers we have singled out from among the
throng are Father Florentine J. Boudreaux, Rudolph J. Meyer and
Peter J. Arnoudt. Father Florentine was one of the nine orphan
children of the Boudreaux family of St. Michael, Louisiana, whom
Bishop De Neckere had befriended in their great hour of need. Four
boys of the family entered St. Louis University, Florentine among
them. But the lively lad loved tools more than books and, after the
first dull year of enforced study, he betook himself to a farm and then
to a tinshop. His brother Isidor, in 1836, became a novice in the
Society of Jesus : but Florentine seemed to be content with his position
in the world. On the Feast of the Conversion of St. Paul, however,
a vivid light came suddenly, and the young man hurriedly called on
Father Verhaegen and asked to be received into the Order. Father
438 History of the Archdiocese of St. Louis
Boudreaux lived fifty-three years in the Society. His special study
was chemistry, which he taught with delight and excellent results.
But above all things he was a man of prayer. He had passed through
a long period of dark desolation, which left with him a pathetic earnest-
ness and fervor, even after the cloud had lifted. . From these experiences
and the meditations with which he had conquered, he wrote his two
beautiful books, "God Our Father*' and "Happiness in Heaven."
They were published in many editions, and were translated into German,
Italian, French, Dutch and Danish. Father Florentine Boudreaux
died in Chicago, on January 30th. 1894. He spent thirty-one years
at the St. Louis University.9
Father Rudolph Meyer, was born in South St. Louis, on Novem-
ber 8th, 1841. He attended St. Louis University from 1853 to 1858,
and entered the Novitiate at Florissant on Sunday, July 11th, 1858. At
Woodstock he made his theological studies, and was chosen in 1874 to
make a public defense of all philosophy and theology, of which he
acquitted himself brilliantly. He filled all the grades of authority,
from minister and prefect of studies to that of English assistant.
Whilst assistant in Rome he wrote the first draft of the "Letter of
the English Bishops on Liberal Catholics." Father Meyer was a
master of languages, English, German, French and Spanish. His
Latinity won him high praise from eminent critics. Yet, all these ac-
complishments and greatly enlarged responsibilities, which brought him
into contact with many distinguished persons, only served to stimulate
the religious life he loved so dearly. As a writer of long practice,
Father Meyer gave the world, besides a number of other valuable
works, the truly admirable book entitled : ' ' First Lessons in the science
of the Saints."10
Father Rudolph J. Meyer died at St. Louis in 1912.
Father Peter Joseph Arnoudt was a Belgian by birth, but American
by choice. Having held a professorship at the University from 1843
to 1849, he served as a missionary at Florissant, and as operarius at
the Novitiate. His was a life without stirring incidents of a personal
kind. "What distinguished him was his great desire for union with the
Sacred Heart of Jesus. "Once," as the Menology says, "when suffer-
ing from a dangerous malady, he pledged himself to labor with in-
creased zeal for the propagation of this special devotion. In accordance
with this promise he wrote his well-known work on "The Imitation of
the Sacred Heart of Jesus.'7 The book was written in Latin; but his
9 Menology, pp. 15-16.
10 Menology, pp. 104-105. "Diamond Jubilee of St. Louis University," pp.
105-106.
The Jesuits and the Spiritual Life 439
friend and fellow-Jesuit, Father Fastre, translated it into English:
Editions in various other languages soon followed.11
Father Arnoudt died at Cincinnati in 1865.
Father Joseph Anthony Fastre the translator of Father Arnoudt 's
classical work "De Imitatione Sacri Cordis," even more properly
than Father Arnoudt himself, merits the title of an "Apostle of the
Sacred Heart for the English-speaking world," on account of his tire-
less efforts, in the pulpit, in the class-room, and in his daily intercourse
with people of the world, in behalf of this now favorite devotion.
Father Fastre also wrote "The Acts of the Early Martyrs," in
five volumes, and was author of a number of plays and poems. His
death occurred at Cincinnati, September 22nd, 1878. 12
The third member of the St. Louis trinity of early promoters of
the devotion to the Sacred Heart was Father Henry C. Bronsgest, the
builder of "The Church of St. Francis Xavier's, from corner stone to
steeple cross," and its beloved pastor for twenty-six years. As the
Menology says, "Fathers Arnoudt and Fastre with their successors in
Cincinnati, Fathers Walsh, Brady and Henry Bronsgeest, are account-
able, probably more than any others, for the wonderful spirit of de-
votion to the Sacred Heart prevalent in the Middle West."
Before his appointment to St. Francis Xaxier's Church in St.
Louis Father Bronsgest had been stationed for a few years at the
Jesuit College in Cincinnati; where he was entrusted also with the
care of the negro community, and for five years served as Pastor of the
Church of the Sacred Heart in Chicago.13
One more Jesuit pastor of high distinction, to complete the trio,
the saintly Father Joseph Weber, who was connected with St. Joseph's
Church first as assistant, then as pastor, and finally as assistant for an-
other long period. With the exception of two years spent at Westphalia
in Osage County, Father Weber's entire priestly life in Missouri was
devoted to the parish of St, Joseph's in St. Louis. Father Weber
was born November 21st, 1815, at St, Gall, Switzerland, and received
ordination in 1846. The commotions that shook all Europe in 1846,
carried many Jesuit Fathers to America, Father Weber among them.
After some years of wandering in the East, he came to St. Louis
diocese in 1852, and found his true field of labor at St. Joseph's Church
in 1854. In 1859 he succeeded Father Joseph Patschowski as pastor of
that, the most important German parish of the city at the time. Father
Weber was a most gentle and loveable man, of childlike faith, a
master in the direction of souls. It is said that he was the confessor
il Menology, p. 69.
12 Menology, p. 12.
13 Menology, pp. 45-47.
440 History of the Archdiocese of St. Louis
of more than half of the priests of the city. He well understood the
art of combining the interests of God with the welfare of his people.
When in 1866 the cholera broke out a second time, Father Weber pro-
posed to his parishioners that they make a vow to St. Joseph, that
they would subscribe for a new high altar in the honor of the Saint,
if he would obtain for them and their families deliverance from the
danger of infection. The entire Congregation took up the suggestion
and subscribed $4,000. for the proposed Memorial in honor of St.
Joseph. Not one of the subscribers was attacked by the epidemic.14
We now come to a class of Jesuit Fathers whose saintliness of life
shone forth in an eminent degree, and, at least in one case, bore the
sign manual of a well authenticated miracle. The first of these chosen
men was Father Peter Koning, Professor of the natural sciences and
architecture, who had also the care of souls among the slaves. When
Father Koning in 1862 took seriously ill, many prayers went up to
God that the dear good Father be spared, but the Almighty de-
creed otherwise. Now, when the body of the dead Father was exposed
for veneration in the College Church, a young lady, Mary Wilson by
name, came with some of her Catholic friends to the church. She was
not, at the time, a Catholic, but as she used to tell the story — when
she approached and touched the deceased priest, the truth of Catho-
licity suddenly flooded her mind, like a sunburst among clouds. She
was not merely converted to the faith ; she soon entered the Society of
the Religious of the Sacred Heart. It is well known that St. John
Berchmans appeared to her during her novitiate and cured her mirac-
ulously. This was one of the miracles accepted at Rome in the cause
of St. John Berchmans canonization."15
Of Father Daniel McErlane, the next of our Jesuit priests of he-
roic virtue, we have no report of miracles; but his entire priestly life
was one great miracle of love. He had special charge of the jail
and the public hospital for twenty years. "The more helpless called
most appealingly for his sympathy," says the Menology, "and he pur-
sued the hard-hearted sinner with an irresistible, patient and prudent
love," a "love that seemed to take the form of motherly pity. He
veiled all fault, no matter how glaring, and found virtues in the most
abandoned souls. He won to the faith practically every condemned
criminal of his time. He went to the gallows with each of them, and
though the ghastly affair unnerved him, that he did not go to bed for
two nights following, he was ready and eager to accompany the next one
on his sad road to eternity." He was called the Angel of the Outcast.
14 Questionnaire- Answers from St. Joseph's Church. Also History of St.
Joseph's Church in "Das Katholische Deutschtum von St. Louis." p. 74.
15 Menology, p. 11.
The Jesuits and the Spiritual Life 441
Most interesting were the arts and decoys he used in infinite variety
to capture his game as a hunter of souls.
When Father McErlane died in 1910 the whole city turned out
to honor him, the papers were full of praise for him.16
Nothing illustrates the spirit of the Society of Jesus more beauti-
fully than the high regard in which the Fathers hold the Brothers of
the Order as co-workers in their own high vocation. Of the seventy-
five names in the Menology of the Missouri Province, two are those of
Bishops, fifty of priests, fourteen of Brothers, and eleven of scholastics.
One of these servants of the servants of God was Brother Andrew
Mazella, an Italian, who died at St. Mary's, Kansas, in 1867. Having
entered the Society at Naples, in 1823, he was destined for his ministry
of service unders Fathers Van Quickenborne and Christian Hoecken, at
the village of the Kickapoo Indians. Then, transferred to the Pota-
watomi at Council Bluffs, he accompanied these Indians to their
reservation in Kansas, where he spent the rest of his life. " While still
at Council Bluffs, Brother Mazella was prostrated with a dangerous
malady. Father De Smet and Verreydt were preparing to recite the
prayers for the agonizing, when the saintly Brother asked, in a feeble
and dying voice, for some drops of St. Ignatius water. He received
them, and forthwith exclaimed: "I am cured." So he was, being
reserved for twenty-eight years more of self-sacrifice among the In-
dians." At St. Mary's he was carpenter, shoemaker, tailor, farmer,
cook, sacristan, infirmarian, and doctor. And Father De Smet gave
him the testimonial: "All that Brother Mazella did was done well."17
Of the numerous Missionary Fathers of the Missouri Province,
the following three well known men of God shall stand as represent-
atives : Father Francis Xavier Weninger, Father Cornelius Smarius
and Father Henry Moeller.
Father Weninger was, like so many of his brethren, carried to
America on the waves of the revolution of 1848. He was born near
Wartburg in Styria, of a well to do family. Through the kindness of
the imperial family he obtained his education at the University of
Vienna. At the age of twenty-three he received ordination, but con-
tinued his studies for two more years, and won the doctorate of Divinity.
As he was "persona grata" with Emporer Francis I and his consort,
he might have ascended, step by step, to the highest honors in the
Church. But he determined to enter the Society of Jesus. He began
his novitiate at Gratz, on this twenty-seventh birthday, 1832. In 1840
he completed preparations for the active life by the so-called Tertianship.
He was now sent to Innsbruck as prefect of studies and professor of
16 Menology, pp. 51-53.
17 Menology, pp. 50-51.
442 History of the Archdiocese of St. Louis
Sacred Scripture, Hebrew and Ecclesiastical History. It will appear
from this brief account, that Father Weninger was a man of deep
and varied learning, not the ignorant fanatic he was sometimes repre-
sented to be by some who judged him on short acquaintance. But
Father AVeninger had a higher ideal than that of a merely learned
man. He was preeminently a man of action, and whole-hearted de-
termination. The salvation of souls, was the grand object for which
ail his talents and acquirements were ranged into one serried column
of attack and defense. In this sense we must interpret the idiosyncracies
and peculiarities of his missionary activities. His whole soul was in
his sermon, and the souls of his listeners were always deeply influenced.
Father AYeninger's plan of a mission can be called a forerunner
of the new Laymen's Retreat Movement that is becoming so popular
in our day. He was not content to preach the ordinary mission sermon,
but sought to eradicate the special obstacles to a truly Christian life,
as they were found in the peculiar conditions of the various classes,
the married men, the married women, the young ladies, the young men
and finally the children. In the presence of a mixed congregation it
was very difficult and certainly not advisable to speak fully and
plainly on these delicate matters. He would, therefore, give special
instructions for each class or state of life, from which all others were
excluded. All classes, however, were expected to attend the sermons
of a more general nature : To preserve the fruits of a mission, Father
AYeninger relied upon the influence of good books, a series of which
he himself published and carried along with him on his journeys.18
Father "Weninger landed in Xew York on July 25th, 1848, and
eight days after his arrival, proceeded on his way to St. Louis to confer
with Father James A. Blet, the vice-provincial of the future Missouri
Province. While in St. Louis he preached at St. Joseph's Church. In
company with Father Elet he then returned to Cincinnati, where he
was to spend a season lecturing on Dogmatic Theology and learning
English.
"The efforts to master English, however, left much to be desired.
In fact, at one time his poor English became a source of worry to
the Jesuits stationed at Cincinnati, as he himself relates: "A mission
had been arranged for the then Irish Church of St. Xavier. when at
the last moment it was found that no one could be depended on in time
to give the mission according to schedule. Father AYeninger heard that
the mission would probably have to be canceled, and offered to give
it himself. After serious doubts on the part of the Rector and the
Pastor, this offer was finally accepted. Crowds flocked to the church,
so that even the aisles were packed, and though there were very few
who could fully understand the preacher's broken English, the mission
i- Menology, pp. 60-61.
The Jesuits and the Spiritual Life 443
was a great success.19 Of course, a man of Father Weninger 's uncom-
promising loyalty to principle made him many enemies : Yet, he met
them fearlessly in the open, but also, at times, and for particular
reasons, eluded threatening assaults.
"On one evening, during this cholera period," as he relates, "a
sick call came about midnight. The Pastor was himself sick at the
time, and the duty of ministering to the dying naturally fell to Father
Weninger. He immediately prepared himself and set out. At his
destination he found an old lady of 70 years in an unconscious state.
Since confession and Holy Viaticum were out of the question, he ad-
ministered Extreme Unction and gave the general absolution. But in
the meantime a great noise had arisen outside. An old man rushed
in to announce that a crowd of fanatics had gathered with the intention
of doing violence to Father Weninger. ' ' They want to kill you, Father. ' '
"Why?" "Because you are a priest." "Then I will know why I
die — ". Taking a light into his hands he boldly stepped into the
streets, with the Blessed Sacrament still close to his bosom. The
crowd parted, evidently expecting that several guards were to follow.
After Father Weninger had advanced a bit, he suddenly blew out
light and swiftly darted into a near-by restaurant, pursued by a furious
mob crying "Down with the priest! Kill the priest!" From this
place he finally made his way home under the protection of the police."20
A profound theologian, a vigorous and eloquent preacher, and a
great lover of the common people, Father Weninger will go down in
history as one of the most remarkable men of his time. He died at
Cincinnati in 1888, at the age of eighty-three years.
Father Cornelius F. Smarius was a native of Brabant, Holland, born
in March 1823. He attended the University at Tilburg, came to America
in 1841, and entered the Novitiate at Florissant, and subsequently filled
the offices of professor at the University, Vice-President of that In-
stitution, and Rector of the College Church. But his best work was
done by him as a missionary wandering up and down the country. He
was early recognized as a man of extraordinary talents and brilliant
promise. His favorite study was poetry, and he wrote many fine
pieces in Latin and in his own native tongue. On his arrival in
America he tried hard and successfully to master the intricacies of
English, so that he spoke it fluently, correctly and with only a slight
tinge of a foreign accent. As a missionary, he manifested wonderful
powers. The simplicity and purity of his intentions, the thrilling tones,
the tender appeals, the sublime raptures of his eloquence, seized the
hearts of the multitude and carried them to nobler heights of life.
19 << Franz Xavier Weninger" In ' ' Central-Blatt, " and il Social Justice/
June, July, August, 1927.
20 Ibidem.
444 History of the Archdiocese of St. Louis
Yet, Father Smarms ' nature was as simple and guileless as that of a
boy. A poet by nature, an orator by study, and a heart of golden
love, was Father Cornelius Smarius, S.J. He died at Chicago on
March 1st, 1870.21
Father Henry Moeller the third and youngest member of our Mis-
sionary band, still lives in the memory of many of our priests and
members of the laity, for whbm and to whom he has ever given a mission.
He was an orator of great power, and he had that certainty of aim in
spiritual things, which carries conviction and conversion to the mind
and heart. But his distinguishing trait was a deep, sincere humility.
In fact, "his humility had a tendency toward undue self -depreciation, "
At times, after a brilliant exposition of Catholic truth, he would return
to the house and sit in gloomy silence at the table, whilst lively con-
versation ran the round of the circle of priests. But suddenly he
would pull himself together, as it were, and be the old cheerful, hopeful
Father once more. Father Marshall T. Boarman, the Father Boarman
of the powerful voice and the sunny care free disposition, was then his
companion on the missions. Surely the names of both are written in
large golden letters in the Book of Life.22
Of the four or five Bishops the Missouri Province gave to the
Church, we will mention only the names, as their lives are part of the
history of the Universal Church : James Van de Velde, Bishop of Chicago,
and subsequently of Natchez; John B. Miege, Bishop* of Messina
I.P.I, and Vicar-Apostolic of the Indian Territory; George A. Carrell,
Bishop of Covington, and Frederick C. Hopkins, Bishop of Athribis,
and Vicar-Apostolic of British Honduras; who, however, was only an
adopted Son of the Province.
Many more honored names of Jesuits arise in the memory, some
whom I have known personally, others of whom I have read or heard
something wise, beautiful, interesting and noble. But this chapter must
be closed.
21 "Western Watchman," March 5, 1870.
22 Menology, pp. 115. Diamond Jubilee, pp. 108-110. Personal Eeminiscenses.
Chapter 56
ST. LOUIS UNIVERSITY IN ITS NEW HOME
The St. Louis University, founded and conducted by the Missouri
Province of the Society of Jesus, has been for well nigh a century
so closely aligned with the religious life and progress of the city and
diocese, that its history and destiny must forever be enshrined in the
Catholic heart. Its very presence among us gives distinction to the
community : its far-reaching influence, religious cultural and scientific,
is a constant call to our eager and talented youth to strive after the
higher things of life, and the crucial test of its high merit is found
in the ever increasing number of men who have gone forth from its
halls to win a distinguished position in one of the higher professions.
Founded in poverty, yet animated with the spirit that overcomes the
world, this noble institution has forced its way into the front rank
of American Universities. Without a thought of earthly recompense
its presidents and professors have sought and found the joy of life
in doing their very best for God and the youthful souls entrusted
to their care. And their spirit of love and self-sacrifice brought re-
sults, all the more admirable, because they were attained without much
help from the outside world, and at times, in spite of its cold in-
difference and even direct opposition.
The earlier period of the history of the St. Louis Lniversity has
already been treated; the later developments hinge on the removal
of the institution from Ninth Street and Washington Avenue to the
present location, Grand Avenue and Lindell Boulevard. This removal
was first broached as a desirable measure in 1836, under the second
President, the Rev. J. A. Elet. The idea seems to have received a quietus,
when in 1853 the Rev. John B. Druyts, the fifth President, began the
erection of the ample and commodious University building fronting on
AVashington Avenue. Under Father Druyts administration the insti-
tution received a set back in as far as the medical faculty requested
to have its University dissolved. The reason given was the fear of
injury to the medical department, arising from religious prejudices
among the people against Catholics and Catholic institutions. The
board of trustees did not then consent ; but when the Know-Nothing
excitement rose and began to spread like wild-fire in 1854 and 1855,
the separation was affected by mutual and friendly consent,1 It was
under the presidency of Father Thomas O'Neil (1862-1868) that the plan
i Fanning, Father W. H., " Historical Sketch of St. Louis University,
Diamond Jubilee Memorial, ' ' p. 55.
(445)
446 History of the Archdiocese of St. Loui
is
of removing the University to a more suitable location assumed def-
inite form. Owing to the Civil War this period was one of severe trial
for the College, and demanded the utmost tact and discretion. In the
period of reconstruction after the war it became evident that the boarding
school would have to be discontinued, and that it would become ad-
visable to transfer the University to the West end of the City. Father
O'Neill, accordingly prepared for these eventualities by purchasing
ground on Grand Avenue, which was in 1870 to become the city limits.
In 1881 under the presidency of Father Joseph E. Keller the University
ceased to be a boarding school. There was a gradual increase of day
scholars, the total attendance soon attained the general average. Father
Keller was a native of Rhenish-Bavaria, but came to America when
but a child. Having entered the Society of Jesus in 1844 at Florissant,
he was ordained by Archbishop Purcell of Cincinnati, and served the
Order in various positions of trust, among them the presidency of
the St. Louis University from 1877 to 1881. " Father Keller was a
man of varied and brilliant talents," writes Father Fanning. "Be-
sides being a profound theologian he was a master of English, German,
French and Spanish. His Latinity won him high praise from eminent
critics. His writings were models of elegance and classical finish. He
was of a most humble and retiring disposition and yet combined with
it a wonderful executive ability and foresight. Education had no
greater friend and advocate. To his efforts was due the inauguration
of the post-graduate course."2
In 1881 Father Rudolph J. Meyer was appointed President of
the University. He was a native of St. Louis, and received his earliest
training in S. S. Peter and Paul's parochial school. After a five
years' course at the University he entered the Novitiate at Florissant,
and made his final vows on February 2nd, 1876. In 1881 we find
Father Meyer in St. Louis as Rector of the St, Louis University : After
his term as president, he was promoted to the office of Provincial,
which he held until January 1889. During the time that Father
Meyer was president of the University and Provincial of the Mis-
souri Province, the crypt of the present St. Francis Xavier's Church, and
the new St. Louis University were built. The corner stone of the church
was laid by Archbishop Patrick J. Ryan on June 8th, 1884. The base-
ment or crypt was opened for divine service on All Saints Day the
same year. Vicar-General Brady performed the ceremony of dedica-
tion. The Rev. Michael Corbett, S.J., was the first pastor of the new
parish. Four years more did old St. Francis Xavier Church continue
its religious ministrations with Father Henry Moeller as its pastor.
In 1886 the erection of the collegiate and academic buildings were
begun extending 270 feet in length on Grand Avenue.
2 Historical Sketch, pp. 104-105.
St. Louis University in its New Home 447
On May 24th, the old College premises were sold. On July 24th,
1888 a reunion of Alumni was held with a farewell banquet in the
study hall of their Alma Mater. On August 6th, 1888 public services
were held for the last time in the "Old College Church." It was on
Christmas day 1885 that Father Henry Moeller had become President
of the University. The new University was then in process of erection
and it devolved upon him to superintend the progress of the construc-
tion. After the building was ready for occupancy came the tedious
work of removal. With the Archbishop's consent Father Moeller
blessed the Chapel and the college on July 31st, 1888. The university
was now duly constituted in its new location on Grand Avenue. But
Father Moeller \s worries were not over as yet. Grand Avenue was
far away from the heart of the city. The street car service was even
then slow and irregular. Indeed, the poor two-horse or mule power
cars were a thing of the past, but the cable or electric power successors
were divided into a number of companies, each one charging an extra
fare. Many of the poorer students found it too costly to attend the
far away University. Yet in spite of these losses, the roll call showed
an attendance of four hundred students. Father Moeller guided the
University through the first year of its new course and then turned
it over to Father Edward Gleeson, in 1889.
This was the year in which the post-graduate School of Philosophy
and Science was opened at the University, a stately Hall being erected
for its accommodation on Lindell Boulevard.
Father Joseph Grimmelsman, President of the University from 1891
to 1898, was born in Cincinnati on March 17th, 1853. He entered the
Novitiate at Florissant on August 9th, 1871. After a most successful
course of studies at the College of Woodstock, Maryland, and at the
University of Louvain the young priest returned to America to teach
Philosophy at Woodstock. As President of St. Louis University he
completed the magnificent Gothic Church of St. Francis Xavier. Its
dedication and opening for public service on January 16th, 1898, was,
a notable event.
The church is one of the finest in the entire West. It is built of
stone, in the pure English Gothic architecture of the thirteenth century,
combining grandeur of proportions, with exquisite beauty of finish.
The attractive Hall of the Divinity School on Pine Street was erected
in 1899 by Father Grimmelman's successor in the office of President,
Rev. James F. K. Hoeffer. On February 14th, 1899, Father Grim-
melsman received his appointment as Provincial Superior of the Mis-
souri Province of the Order.
The St. Louis University, at this time, had two faculties: 1) the
faculty of Divinity. 2) the faculty of Arts and Sciences, which em-
braced three distinct departments. The faculty of Law which had
448 History of the Archdiocese of St. Louis
been established in 1843 under the guidance of the Hon. Richard Aylet
Buckner, was discontinued after a few years. "As a lawyer Mr.
Buckner ranked with Henry Clay, Hardin, Underwood, Rowan and
others who have shed lustre on the Kentucky Bar.''3
The death of Mr. Buckner on December 8th, 1847, dispelled the
last hope of reviving the Law Department of the St. Louis University.
The faculty of Medicine which was lost to the University in 1855,
was restored by the tireless efforts of Father Hoeffer's immediate
successor, William Banks Rogers, the eighteenth President of St. Louis
LTniversity.
Father Fanning in the Memorial Volume of the Diamond Jubilee
gives a clear and succinct account of this transaction :
"On May 1st, 1901, the Marion Sims College of Medicine was con-
solidated with the Beaumont Hospital Medical College. This was the
result of an effort to unite in one large institution two separate schools
for the purpose of strengthening the advantages which each offered.
Each one of these had maintained a large faculty with equipment and
facilities adequate for the stage of medical education which each rep-
resented. The consolidated school thus presented opportunities for
medical instruction far in advance of what had before been possible.
Following the tendency in higher medical education, the need for
a close university connection was made manifest, and this need was
fully supplied when the Marion-Sims-Beaumont College of Medicine
become a component part of the St. Louis University. To develop a
true universty school of medicine, it is essential that the fundamental
departments of medicine be placed upon the same plane as other uni-
versity branches. This requires that anatomy, chemistry physiology,
bacteriology and pharmacology be taught by specialists, who devote
their time exclusively to teaching and research. This plan inaugurated
by the University during the session of 1903-4 was fully accomplished
in 1904, and the instruction of the first two years was placed perma-
nently upon a University basis.
The buildings of the Medical department were located on Compton
Hill, the highest point in the city of St. Louis. The College property
included an acre and a half of ground, upon the corner of Grand
Avenue and Caroline Street, and comprised the Medical Building, the
Rebekah Hospital Building, and the Laboratory Building, which was
completed, October 1, 1901, and which was devoted exclusively to
laboratory instruction in pathology, chemistry, physiology, histology
and clinical microscopy.
By the union of the two schools and the association with St. Louis
University extraordinary advantages for hospital and clinical instruc-
tion were presented to the students. The following hospitals and
3 Diamond Jubilee, St. Louis University, p. 137.
si. Loin's University in its New Home 440
clinics came directly under control of the school of members of its
faculty: Rebekah Hospital, Alexian Brothers Hospital, St. Mary's In-
firmary, St. John's Hospital, Mt. St. Rose Hospital, Josephine Hospital,
St. Anne's Lying-in Infirmary, St. Vincent's Asylum, St. Louis Marine
Hospital, Obstetric Clinic, Grand Ave., Dispensary, St. John's Clinical
Dispensary, and Obstetric Dispensary with the additional facilities
afforded by the City Hospital, City Insane Asylum and Poor House.4
The course of instructions was to cover four years."
The Medical Department of the St. Louis University has now been
in operation for a quarter century and has by dint of severest strain
achieved a high rank among the medical schools of the land. If it were
asked why should a Jesuit Institution of learning devote a large portion
of its comparatively slender resources to medical education, it might
be answered that medical science, simply because it is a science, be-
longs to the curriculum of a true University. The earliest university
was the medical school of Salerno ; The second was the law school
of Bologna, and the third, that of Paris, a school of divinity. We need
Catholic Doctors of Medicine and Law as much as Doctors of Divinity.
"When Father Rogers in 1903, organized the medical school under the
leadership of St. Louis University, there were approximately 300
students in the school. Of this number, scarcely fifteen were Cath-
olics. Today there are 520 students in the institution, and the per-
centage of Catholics is approximately sixty-five. The last graduating
class of one hundred and sixteen men had a percentage of sixty Cath-
olics, and these boys come from practically every state in the union
and from many foreign countries. They leave St. Louis imbued with
a greater understanding of their faith, by reason of their contact with
the men who have taught them during five and more years. They leave
St. Louis with a better understanding of the importance of Catholic
professional men in the furtherance of the Catholic cause in this country.
Not only that, but their own religious faith has been strengthened — their
Catholic outlook on life has been retained amidst studies which would
under circumstances, have a deteriorating effect upon the spiritual
life of the individual, and they leave their Alma Mater, not only more
learned and more ambitious men, but better and more Catholic men."5
"Besides the non-Catholic members of the student body have not
failed to catch some of this Catholic influence. Their contact with
Catholic professors, priests and students tends to dispel bigotry and
fanaticism."0 After Father Roger's second term in the presidency
Rev. John P. Frieden held the office from 1908 to 1911.
4 Diamond Jubilee, pp. 137-139.
5 From an Address by Father Schwitalla, 8. J., in the "Mariner," July 19,
1927.
,; Ibidem.
Vol. 11—15
450 History of the Archdiocese of St. Louis
Under Father Frieden's efficient management the Dental College
and the School of Advanced Science and Law were established in 1908,
the Department of Meteorology and Seismology in 1909, the School
of Commerce and Finance in 1910. The Rev. A. J. Burrows was
President from 1912 to 1913, and the Rev. Bernard J. Otting from
1913 to 1920.
Under Father Otting 's administration the University was named
chief beneficiary of the many million dollars estate of James Campbell.
The fund was to be used for the benefit of the Medical School only ; and
was not to come into the hands of the University authorities until a
more or less extended period had elapsed. Father Otting 's successor,
the Very Rev. William F. Robinson (1920-1924) set his main efforts
on raising an adequate endowment fund for the University. His
precarious health prevented him from attaining full success : During
a part of his administrative period, his place was supplied by Father
Michael J. O'Connor. In 1924, Father Charles H. Cloud was installed
as Rector of St. Louis University.
For more than a century this great institution has been among us
as a living, acting reality, and it still remains with us full of the wisdom
that age confers, but full, also, of the vigor of ever renewed life: a
busy life of learning and scholarship, a bulwark of the Church's defense
against the false philosophy of the day, the truthful Mother, Alma
Mater, of leaders of the people, one of the transcendent glories of
the City and Archdiocese of St. Louis.
Chapter 57
THE CATHOLIC SOCIETIES OF THE ARCITDIOCI
The Catholic Church is a complete organization in itself, divine
in its origin, its faith, its authority and its sacramental system, but
human in its membership and administrative personality. She does
not need any subsidiary organizations, yet, as like begets like, she has
always produced them in various forms and for various purposes, in
likeness to her own form and mode of activity, adapted, however, to the
varying needs and conditions of successive ages. Our own Archdiocese
formed no exception to this rule. We have had and still have a large
number of associations, helpful in the work of holy Church and ble
or approved by her supreme authority.
As the chief activities of the Church are concerned with man's
relations to God, to his neighbor and to himself, so these church organ-
izations may be divided into Religious, Charitable and Benevolent
Societies or Associations.
We will treat of these three classes of Church organizations, as
sprung up or were adopted in the diocese of St. Louis.
1. RELIGIOUS ASSOCIATIONS
The Sodality of the Blessed Virgin Mary was the earliest, as it is
best of all the religious societies established within the territory of
Archdiocese. It was founded in 1563 at Rome in the Roman College
of the Society of Jesus.
Pope Sixtus V granted permission to erect more than one sodality
in the same college. After the suppression of the Jesuits in 1773. the
sodalities were kept in existence by zealous priests, probably former
members of the Order.
After the reestablishment of the Society of Jesus in 1814 Pope
Leo restored the Jesuits' old rights and privileges in regard to the
Sodalities. Now, we have no evidence that the Jesuits at Kaskaskia
established the Sodality of the Blessed Virgin among their neophites;
yet it is probable that they did. But the Jesuit Fathers that established
the St. Louis University and St. Francis Xavier's Church, and St.
Joseph's Church, in the city, and the numerous parishes along the
Missouri River certainly did found the first Sodalities west of the
Mississippi River.
It was on the first day of April 1835 that the Senior Sodality was
established ;it the University, under the invocation and title of the
Assumption. But in 1859 this title was changed at Rome to that of
(451)
452 History of the Archdiocese of St. Louis
the Immaculate Conception. Father J. B. Druyts, S. J., had requested
the change.
The officers of the first year were: Father J. B. Smedts, S. J..
Director; Isidore J. Boudreaux. Prefect; Michael Hebert. First As-
sistant: Sylvester Delouche. Second Assistant; Russell Curtis, Sec-
retary; Gustave H. Kernion. Treasurer. The first year the Sodality
numbered thirty members.1 In 1838 at a mission given by Father
John Gleizal. the Sodality was established at Florissant for the pupils
of the Sacred Heart Convent. In 1854 Father Patschowski introduced
the Sodality for the young ladies in St. Joseph's Parish. In the course
of time a number of parishes in country and city requested the estab-
lishment of the Sodality for the various classes of their membership.
Another most praiseworthy Society that took deep root in the soil
of the diocese is the Confraternity of Christian Mothers. The Third
Order of St. Francis, with headquarters at St. Anthony's Church,
has done much for the promotion of piety and the practice of charity
among its members which were drawn from all the parishes of the
city. The Holy Name Society has. of late, been established in a large
number of parishes. Its Annual Rally is one of the great diocesan
events.
It would be impossible in this chapter to mention all. or even the
greater number of pious associations that had a share in building' up
and strengthening the Church in the one-time territory of St. Louis
Archdiocese, and to give due credit to their officers and members.
We must pass on to the second class:
2. CHARITABLE SOCIETIES
The first charitable society of St. Louis was organized at the house
of Governor McNair in 1824. It was called The Female Charitable
Society. Mrs. George F. Strother was its first President with Mrs.
McNair as Vice President.
The membership was composed of Catholic and Protestant ladies;
the purpose was to afford relief to the poor. On Palm Sunday 1824
the Rev. Francis Xiel delivered a fiery sermon at the Cathedral to the
members of the society, "producing a happy union of Catholic and
Protestant. French and American ladies in the formation of a society,
which promises so much to the poor and the needy. ' '
St. Louis Enquirer of May 10th. 1824 gave copious extracts from
the sermon, which was reprinted in the United States Miscellany of
June 24th. of the same year.2
i Fanning, Father S.J., "Diamond Jubilee of St. Louis University, ' ' pp.
165-170.
•2 "United States .Catholic Miscellany, ' ' Charleston, S. C, Vol. III. No. 2. and
ibidem, pp. 43-4G.
The Catholic Societies of the Archdiocese 453
The Missouri Hibernian Relief Society was organized three years
later (1827), by the enterprising Irish emigrants, who then outnumbered
all other Europeans except the French. James C. Lynch was the first
President, and William Piggot its first Secretary. The object of the
Society was "to relieve those distressed in their native land and assist
those who desired to emigrate to our shores. ' '
In 1838 the "Society for the Diffusion of Alms" was formed by
a number of Catholic gentlemen with the announcement: "We, the
undersigned, do resolve ourselves into a society for the general diffusion
of alms, and without heeding anything of the poor save their honest
poverty, do pledge our exertions to bestow our units upon them with
impartial observance." M. Philip Leduc was President, Christopher
Garvey, Vice-President, L. A. Benoist, Treasurer; A. W. Manning,
Secretary. Many of the historic Catholic names of early St. Louis
occur in the List of Officers of the Society.3
The Catholic Orphan Association of St. Louis was founded Febru-
ary 13th, 1841 by a band of Catholic ladies under the leadership of
Miss Angela Hughes. But it was not long before the men joined
them in their laudable effort for the orphans. The board of Managers
in 1849 consisted of John B. Sarpy, Edward Walsh, Bryan Mullanphy,
Amadee Valle, Joseph Murphy, John Haverty, Thomas Gray, Thomas
Flaherty and Patrick J. Ryder. Under this management the Associa-
tion was incorporated as the "Roman Catholic Male and Female Orphan
Asylum of St. Louis." On September 17th, of that year John B. Sarpy
was elected President, John Haverty, Vice-President, Amadee Valle,
Treasurer, and Thomas Flaherty, Secretary. The Association had the
management of the two Archdiocesan Orphan Asylums and of the
Catholic Protectorate at Glencoe.4
The St. Vincent de Paul Society, founded at Paris, in May 1833,
by Frederic Ozanam was introduced into St. Louis Catholic life in 1845
by Dr. Timothy Papin, aided by Bryan Mullanphy.
The first meeting took place in the house adjoining the Cathedral
on Thursday evening, November 20th, 1845 ; Bryan Mullanphy presided.
The election of officers resulted in the following : Dr. M. L. Linton,
President, Bryan Mullanphy, First Vice-President, Dennis Galvin, Se-
cond Vice-President, James Maguire, Jr., Secretary, and Patrick Ryder,
Treasurer. This first Conference of the St. Vincent de Paul Society
branched out, as the various Parishes of the city arose, and today is
represented by seventy-two Conferences in the city, working under the
Metropolitan Central Council and the Particular Council of St. Louis.
3 Seharf, "History of St. Louis," p. 1753.
4 Scharf, "History of St. Louis," p. 1759.
454 History of the Archdiocese of St. Louis
There are Conferences of the St. Vincent de Paul Society in St. Charles,
Ste. Genevieve and De Soto.
The St, Louis Conference of the Old Cathedral enjoys the dis-
tinction of being the very first offshoot of the great Association on
American soil.5
The German St. Vincent's Orphan Society owes its foundation to
the beautiful spirit of charity aroused among the German Catholics
of St. Louis by the dreadful ravages of the cholera in 1849. On June
12th, 1850 an appeal was issued by Vicar-General Melcher and a Com-
mittee of priests and laymen, calling upon the German Catholics of
the city to form a Society for the care of the orphans. The appeal
resulted in the organization of the German St. Vincent's Orphan Society,
with Frank A. Stuever, President, J. F. Mauntel, Vice-President,
Francis Saler, Treasurer, Charles Blattau, First Secretary, and Edward
Buse, Second Secretary.
On President Stuever 's death, Valentine Keiss succeeded to his office.
The Society is still alive and active, having only recently erected a new
home of magnificent proportions for the German Catholic Orphans,
situated in Normandy. All German Parishes of the City, and some of the
county also, have each a Branch of the German St. Vincent Orphan
Society.6
3. BENEVOLENT SOCIETIES
The first Benevolent Society organized in St. Louis was called the
"Erin Benevolent Society." On February 9th, 1818, a meeting of
Irishmen was held at the house of Jeremiah Connor for the purpose of
forming a society for mutual aid in case of sickness and for the support
of the families of deceased members. Thomas Brady was elected chair-
man and Thomas Hanley, Secretary. A Committee of five, Jeremiah
Connor, James McGunnegle, John Mullanphy, Alexander Blackwell and
Arthur McGinniss, were appointed to frame resolutions. The meeting
adjourned to meet Tuesday, February 24th, at the house of Thomas
Brady.
The actual organization occurred on October 10th, 1819, at the
house and under the presidency of Jeremiah Connor, when the consti-
titution was adopted for the Erin Benevolent Society. On October
21st, 1819, the election of officers was held : Jeremiah Connor, President,
Thomas Hardy, Vice-President, Hugh Eanken, Treasurer, Lawrence
Ryan, Secretary, Thomas English, James Timon, Robert N. Catherwood,
Joseph Charles and Hugh O'Neill, Standing Committee:
5 Schulte, Rev. Paul, in "St. Louis Catholic Historical Review," vol. Ill, 1-13.
6 Remembrance : Diamond Jubilee of the German St. Vincent's Orphan So-
ciety, 1925.
The Catholic Societies of the Archdiocese 455
John Timon, Robert Ranken and Francis Rockford, Visiting Com-
mittee.
On March 17th, 1920, the first observance of St. Patrick's Day
was held, by a parade of the Society and a dinner at which a number of
toasts and sentiments were given, the first one being: "The Seventeenth
of March, the 1326th Anniversary.'"7
The German Catholics followed the example of their Irish brethren
by establishing the German Roman-Catholic Benevolent Society. This
Society was founded December 13th, 1846. John Amend was elected
President : Joseph Kulage, Vice-President ; Joseph X. Hendricks, First
Secretary, and F. Wellmann, Treasurer. In September 1848 the mem-
bers turned out in a body to assist at the corner stone laying of the
first Church of S.S. Peter and Paul.
On February 24th, 1849, the Society was incorporated, and in
June of the same year presented itself with banners and regalia at the
dedication of Holy Trinity Church in what was then called Bremen.
On March 24th, 1850, John Amend resigned the presidency, and Anton
Holle was elected in his place. From the day of its organization until
very recent times, there was no corner stone laying or dedication of a
Catholic Church in or around St. Louis, at which the so-called "Old
Guard" did not take part. On November 19th, 1854, John Amend,
having returned from California, was re-elected President of the
Society and retained his office till death called him away to his eternal
home, November 17th, 1885. "Papa Amend," as he was lovingly
called by all that knew him, was a remarkable man, full of strong living
faith, charitable to all and eminently fair in all his dealings.
His word was always "as good as gold." John Amend was one
of the leaders in the movement to unite all the German Catholic
Societies of the United States in a national organization, the so-called
Central Verein. This great Association was formed at Baltimore in
1855 and incorporated in the State of Missouri in 1883. The fifth
Annual Convention of the Central Verein was held in St. Louis, 28-30
of May, 1860. John Amend presided over the deliberations. The main
work of the convention was a clear and comprehensive statement of the
Society's aims and purposes in regard to the Church and the world
round about. The chief enemy of Catholic life was declared to be
found in the numerous Secret Societies of this country.
John Amend held the presidency of the Central Verein from 1860
to 1867 when he declined a re-election. In 1873 another prominent
Catholic of St. Louis, Henry J. Spaunhorst was called to the high
office and retained it till 1890.
7 Scharf, "History of St. Louis," p. 1758, and O'Leary, Father Cornelius,
in "Journal of American-Irish Historical Society," vol. IX, p. 210.
456 History of the Archdiocese of St. Louis
Four more conventions of the Central Verein were held in St. Louis,
the latest one in 1917, under the presidency of Joseph Frey of New
York, at which the Apostolic Delegate John Bonzano paid a beautiful
tribute to the loyalty and patriotism of the German Catholics, which
were then suspected and maligned by many: "No institution under
the sky assists so much in fostering loyalty to one's country, as the
Catholic Church. If I did not believe that you are good, loyal patriotic
American Citizens, I would not be here today. ' '8
But we must return to our earlier days.
In 1848 the pioneer of all the Catholic Temperance Societies, the
"Catholic Total Abstinence and Benevolent Society" was founded.
It was organized on August 15th of the above mentioned year by the
Rev. John Higginbotham, then pastor of St. Michael's Church. He
remained at the head of the Society until 1856 when he resigned his
pastorate of St. Patrick's Church, left St. Louis for Halifax, as it
is said, to organize a similar society, and then to enter the British
service as an army chaplain.
Father Higginbotham was born February 2, 1820, in the diocese
of Dublin, entered the Seminary in 1843 and was ordained to the
priesthood in the Cathedral of St. Louis on September 21, 1845.
His successor in the presidency of the Catholic Total Abstinence and
Benevolent Society was the founder and first pastor of St, John's
Church, St. Louis, the Rev. James Bannon, who, at the outbreak of the
Civil War, entered the Confederate service as army chaplain.
The third president was Father James O 'Brien, the fourth, Father
James Henry.
Until the Civil War the society enjoyed great prosperity, and had
at one time an enrollment of one thousand members. The war caused
a serious division, many of the members enlisted either in the northern
or southern army. Originally established as a temperance society, pure
and simple the Society found it expedient to adopt certain beneficiary
features.9
The "Catholic Total Abstinence and Benevolent Society" suffered
its severest setback by the establishment of a number of similar organ-
izations in the city. The first of these was the Shamrock Societtj. In
the summer of 1854 a riot occurred in St. Louis, continuing three days,
and among the victims were many Irishmen. To relieve the wants
of their distressed countrymen some of the leading Irishmen in Sep-
tember 1854 organized the Shamrock Society. The object was declared
to be beneficiary, embracing sick-benefits, and an assessment of one
dollar per member, in case of death. The Society drew the bulk of the
8 Annual Reports of the Conventions.
9 Scharf, " History of St. Louis," p. 1766.
The Catholic Societies of the Archdiocese 457
young Irishmen to its membership, at one time having an enrollment
of nearly three hundred. During the Civil War it suffered from
political dissensions. The first President was Edward Lester. Though
an exclusively St. Louis organization, it maintained correspondence
with the Irish Catholic Benevolent Union.10
The United Sons of Erin Benevolent Society was the second of these
rival organizations. It was formed in 1866. Among its early members
and promoters were Rev. James Henry, Francis Noonan, Dr. W. H.
Brennan and James Bligh. It had about two hundred members. Its
weekly sick-benefit was six dollars; in the event of a member's death,
the heirs received one dollar from each surviving member.
The officers in 1882 were: Father Henry, Spritual Adviser; M.
Whalen, President, John Costello, Secretary ; Richard 0 'Xeill, Treas-
urer; Dr. W. N. Brennan, Medical Examiner.11
Among the German Catholics of the City the German Roman-
Catholic Benevolent Society of 1850 had ruled supreme and alone in
the city for upwards of eighteen years, drawing its new blood from
all the parishes.. But in 1868 the men of S.S. Peter and Paul decided
to have a Society of their own, modelled however after the plan of the
"Old Society," as it was soon to be known. The name of the Society
was St. Paul's Unterstuetzungs-Verein. Frederick Arendes was its
first President. The greater number of the German parishes of the
city followed the example of S.S. Peter and Paul: the Holy Trinity,
St. Francis de Sales, St. Augustine, St. Joseph, St. Anthony, St. Aloy-
sius, Holy Ghost and many of the German parishes in the smaller
cities and villages, as Carondelet, St. Charles, Herman and others now
embraced in the Catholic Union of Missouri.
The Ancient Order of Hibernians, established in New York in 1847,
for the relief of the distress of the thousands of Irish immigrants arriv-
ing in that part every year, took root in St. Louis in 1870. The first
division was soon followed by a second and a third until every district
of the city had its division of the Order.
The Order provided sick benefits and death benefit of $1,000.
Xo one but a Catholic Irishman could obtain membership. The Order
found some opposition from the Church authorities in some parts of
the United States, but in St. Louis enjoyed official sanction and
support.12
The year 1870 was also marked by the foundation of the "Father
Mathew Young Men's Total Abstinence and Benevolent Societv. " The
io Scharf, "History of St. Louis," pp. 1767-1768.
ii Scharf, "History of St. Louis," pp. 1 7 r, r> .
12 Scharf, "History of St. Louis," pp. 1764-1765. Archbishop Feehan was
the Order's great defender at the Council of Baltimore.
458 History of the Archdiocese of St. Louis
object of this association was to inculcate and encourage temperance and
provide a fund for the families of deceased members. ' ' All its members
were of Irish lineage. Among the charter members we find such honored
names as Thomas Fox, Edward Devoy, James Hagerty, John D. Hager-
ty, James McGraw. The Society was confined to St. Louis, and there
was but one Council in the city. In 1873 the Council had thirteen
hundred members, but declined to three hundred and fifty in 1883.
The Order of the "Knights of Father Mathew" was instituted on
Ascension Day.
May 9th, 1872, with Thomas Fox as President, Thomas Phelan
Vice-President, John Rohlf, Corresponding Secretary; John McGrath,
Financial Secretary, and John B. Hagerty, Treasurer. "Total Absti-
nence was the corner stone of the organization. All members were
required to appear in uniform on public occasions, and to be thoroughly
drilled." On July 18, 1881, the Order was incorporated. The members
were required to be Catholics and total-abstainers.
The membership now increased to nearly one thousand. Father
John O'Neill, S. J., was the Order's first Spiritual Director. His
successors up to 1883 were :
Fathers E. A. Noonan and P. F. O'Reilly. The Order then had
twelve Councils in St. Louis.13
In 1874 the Order of the Catholic Knights of America, sponsored
by Bishop Feehan, then of Nashville, and later Archbishop of Chicago,
spread like wildfire over the city. Without restriction as to nationality,
but still maintaining some sort of parochial affiliation, the "New Order
within thirty years, with generous efforts amid financial reverses, estab-
lished thirty-four branches with 2,819 members in the city of St.
Louis, forty-one branches with 876 members in the other cities and
towns of the State of Missouri. The organization of St. Louis Council
of the Knights of Columbus in 1899, checked the rapid growth of the
Catholic Knights of America, to some extent: but now both organ-
izations, with a number of later foundations, are doing good work for
the benefit of their members and the interests of holy Church.14
In a general history of a great Archdiocese the numerous societies
of a local character had to be passed over in silence, as pertaining
strictly to the history of the individual parish. Yet those of a more
general nature, as well as those that distinguished themselves by some
notable work or enterprise, deserved special mention in this History
of the Archdiocese. They formed the militia of the Church, ready at
a moment's notice, to come to the assistance of the standing army of
priests, and religious, in defense of the Faith, and in the celebration of
13 Scharf, p. 1769.
14 Kirkfleet, "Life of P. A. Feehan," pp. 236-238.
The Catholic Societies of the Archdiocese 459
the glories of God's Kingdom on earth. Their very existence was a
safeguard against the inroads of the secret societies ; their public demon-
strations on festive occasions, as Papal and Episcopal Jubilees, corner
stone layings, and church dedications, their St. Patrick's Day parades,
were public professions of Faith that cheered the faithful and com-
manded respect with those that were not of the fold.
The service rendered by the Catholic Societies as a defense against
the encroachments, public and secret, of Masonry and its innumerable
affiliations, is accentuated by the position Archbishop Kenrick was
forced to take in regard to the Fenian Brotherhood, many of whose
adherents were unsuspecting young men gradually drawn into bad
company under the banner of patriotism.
This Irish-American revolutionary Society, whose members were
commonly styled Fenians, was founded by John O'Mahoney, a dis-
tinguished Celtic Scholar who, after the downfall of William Smith
O'Brien's rising in 1848, escaped abroad, and in 1852 came to New
York. After the Convention at Chicago, in November 1863, the Brother-
hood began to wield a powerful influence. The time seemed propitious
for a new rising in Ireland. It was hoped that, after the close of the
war between North and South, many who had borne arms in that
great conflict, would return to their homes in Ireland. The members
of Fenian Brotherhood "bound themselves by an oath of allegiance
to the Irish Republic now virtually established to "yield implicit
obedience to the commands of their superior officers."
As early as 1858 B. Doran Killian, a strong advocate of Fenianism,
began the publication of the Western Banner in St. Louis, but dis-
continued it about 1860.
Being a secret, oath-bound Society with revolutionary tendencies,
the Fenian Brotherhood, ipso facto, fell- under the ban of the Church.
The Church could not act otherwise, however deeply she sympathized
with the Irish people in their struggle for freedom. For, as the Amer-
ican Catholic Quarterly Review wrote, "there cannot be the slightest
doubt of the position which the hierarchy and clergy are bound to
take up, when questions of the moral law becomes entangled with the
political problems of the hour. The Church must uphold the moral
Law, no matter whom its procedure may offend. When it ceases to
do that, it abnegates its proper functions and renounces its divine
commission."
Archbishop Kenrick never was a timeserver or a respecter of
persons. Here as everywhere else, his course was outspoken and
unequivocal : as the following letter shows :
"To the Roman Catholics of St. Louis:
The undersigned has read in the Republican of this morning an
announcement of a funeral to take place next Sunday from St. Patrick's
460 History of the Archdiocese of St. Louis
Church in this city, of a deceased member of the Fenian Brotherhood,
who died at St. Paul, Minn., on the 24th instant. The occasion is
evidently made for a display on the part of those in St. Louis who
are members of that association, hence the deferred interment, and
the pageant which is to accompany the burial. The connection of
St. Patrick's Church, where the religious service is announced as to
take place, and where, without any authority from the pastor of that
church, it would appear, an oration, by a gentleman of this city,
is to be delivered, imposes on me the obligation of forbidding, as I have
done, the pastor of that church to permit any funeral service or other
religious ceremony to take place on that occasion. I have furthermore
directed the superintendent of that Calvary Cemetery not to admit
any procession of men or women bearing insignia of Fenianism within
the gate of the cemetery. I use this occasion to state publicly, what
I have uniformly stated in private conversation, that the members of
that Fenian Brotherhood, men or women, are not admissible to the
sacraments of the church, as long as they are united with that associa-
tion, which I have always regarded as immoral in its object, the
exciting of rebellion in Ireland, and unlawful and unlegal in its means,
a quasi military organization in this country while at peace with Eng-
land, to be made, effective in the event of war with that power.
"Peter Richard Kenrick,
ArchbishoD of St. Louis"
"St. Louis, August 30, 1865."
Chapter 58
CITY CHURCHES FOUNDED BETWEEN 1865-1885
I.
Holy Name — St. Teresa — Holy Angels — Sacred Heart
Towards the middle of our Civil War there came over the people
of St. Louis, a certain feeling of exhaustion and languid expectancy
in the matter of church extension, as well as in all civil matters, a lull
in their building activities awaiting the return of peace. At the close
of the war these activities broke forth with fresh vigor, in city and in
country. The half-decade from 1865 to 1870, witnessed the establish-
ment of at least sixteen parishes in the country districts and of six in
the city of St. Louis.
The first of these new city parishes was dedicated to the glory of
God and the Holy Name of Jesus. The territory of the parish of the
Holy Name and its German twin sister, the parish of the Perpetual
Succor, was formerly the ''College Farm" belonging to the St. Louis
University, then located on Ninth Street and Washington Avenue. The
farm buildings served as a summer resort for the students and scholas-
tics. There were but few houses round about, yet the Jesuit Fathers
had erected a small chapel for their students and for the scattered
Catholics of the neighborhood. This chapel was dedicated to St. Thomas
the Apostle. In 1865 the "College Farm" was laid out as a subdivision
to the city, and in consequence the number of worshippers at St.
Thomas chapel increased to such an extent, that the formation of a
regular parish became a necessity.1 The Jesuit Fathers now turned
over their chapel of St, Thomas to the Archbishop, who then appointed
the Rev. Patrick J. Gleason as its first pastor, 1875. Father Gleason
immediately set to work to establish the parish on a secure foundation.
The chapel was inconveniently situated for the majority of the Con-
gregation : it was therefore resolved to build a new church on a lot
farther east, near the intersection of Grand and Florissant Avenues.
The name of the parish was changed to "The Holy Name of Jesus."
A substantial rectory was built near the church. The parish lacked
only a school to make it fairly prosperous. But Father Gleason 's
administration was cut short through a chain of regrettable circum-
stances, brought on by some indiscretion on the part of the pastor.
He was cited to appear before an ecclesiastical court, appointed by
l. Cf. Garrahgan, G. J., ' ' St. Louis Catholic Historical Keview, " vol. V, pp.
122-128.
(461)
462 History of the Archdiocese of St. Louis
Archbishop Kenrick. Father Gleason "trusting too implicitly in his
conscious innocence, allowed the vile charge brought against him to go
unanswered, when he was officially cited to answer." He was con-
demned by the Court, and removed from his parish. Almost all the
priests of the city believed him to be innocent, and signed an appeal for
his reinstatement. This encouraged Father Gleason to appeal his case
to Rome. He was acquitted, and the Archbishop was ordered to re-
store him to his parish of the Holy Name. This Archbishop Kenrick
refused to do. Archbishop Ryan on his visit to Rome straightened out
the whole matter, by showing that Father Gleason, as a member of
a religious Order, from which he had not been released, when he took
up his work in the archdiocese, had no legal right to the place. Arch-
bishop Kenrick was sustained by Rome, and Father Gleason left the
Archdiocese.2 His successor of the Holy Name, Father Thomas Bonacum,
remained in charge from May 1st, 1882, to July 27th, 1887, when he was
appointed Bishop of Lincoln, Nebraska. During his administration as
rector of the Holy Name a commodious school building was erected.
The school was placed in charge of the Sisters of St. Joseph. Father
Patrick W. Tallon succeeded Bishop Bonacum in the administration
of the parish. He was very popular with every element of his parish.
The congregation soon attained a total of four hundred families of
various nationalities working together harmoniously. The school num-
bered four hundred pupils in charge of six Sisters. After the death of
Father Edward Dempsey in 1910, Father Tallon was appointed to
succeed him at the church of the Visitation. Here also Father Tallon
labored with eminent success in consolidating the parish. It was at
the Visitation that he received the title of "domestic prelate to His
Holiness, the Pope.'' Father Tallon 's services in the cause of God
extended far beyond the limits of his parish. He was a distinguished
orator of the Archbishop Ryan school. His sermons and lectures were
poetic in thought, with a firm hold on the realities of life. His manner
of delivery was less flowing than emphatic.
But to return to the Church of the Holy Name, Father Tallon had
as his successor the Rev. Christopher E. Byrne, now Bishop of Galves-
ton, Texas. Father Byrne enjoys the proud distinction of having
erected one of the most beautiful churches in the rich corona of the
churches of St. Louis. The style is a modern Romanesque, rarely seen
in the West. The material used in the construction is of the best. Hard
brick with terra cotta trimmings. The square bell tower at the rear is
a marvel of beauty and grace. Three years after the completion of the
new church Father Byrne was nominated Bishop of Galveston and
Father P. P. Crane succeeded him at the Holy Name. The parish now
2 " Western Watchman," June 7, 1884, "Our First and Last Word on an
unpleasant Subject."
City Churches Founded Between 1865-1885 463
numbers one thousand families.3 A dismemberment of the parish has
has never taken place, but in 1873, the German Catholics living in
and around its territory combined to form a parish of their own nation-
ality. They petitioned Vicar-General Muehlsiepen and began building
a church just across from the chapel of St. Thomas. But the develop-
ment of this second offshoot of St. Thomas the Apostle must be reserved
for a later chapter.
The second City church organized in 1865, is that of St. Teresa,
on Grand Avenue and North Market Street. The parish was founded
by Father Francis P. Gallagher in 1865. A few months previous to
Father Gallagher's coming, Father James O'Brien, then assistant priest
at the Immaculate Conception, who disappeared soon after and reap-
peared three years later in Cape Girardeau, had issued a circular letter
calling upon the Catholics along North Grand Avenue to organize a
parish. The corner stone of the first church was blessed and laid on
May 14th, 1865, and the completed edifice was blessed by Archbishop
Kenrick on September 23rd, of the following year. The building was
of brick, in the Byzantine style of architecture. Father Gallagher was
a good classical scholar, and loved to intersperse his conversation with
scraps from the Latin poets. Father Phelan had a very high regard
for Father Gallagher's scholarship. Father O'Bannon was one of his
most devoted friends. Father Edward I. Fitzpatrick, one of the most
wiclelv read men of his day, was his assistant before he accepted a
professor's chair at the Salesianum in Milwaukee. In 1875 ill health
forced the pastor to resign the charge of St. Teresa's and retire to
the country. His successor was the Rev. William H. Brantner. On
August 1st, 1876 St. Teresa's parish was incorporated under the laws
of the State of Missouri a "St. Teresa's Roman Catholic Parish As-
sociation." The parochial school was organized in 1870 and conducted
by four teachers, it numbered three hundred pupils. Father Brantner,
during his seventeen years administration of the parish, enlarged
the church and school building and erected an suitable rectory. Father
Brantner was a native of St. Louis and after the usual course of priestly
studies at the Seminary at Cape Girardeau, attended the LTniversity of
Louvain. Here he was raised to the priesthood on July 9th, 1868 by
Cardinal Joachim Pecci, afterward Pope Leo XIII. His death occurred
on July 29th, 1892. Father Brantner was but forty years old when,
as Father Robert Hayes so beautifully said; "death, like a harper laid
his open palm upon his heart to still its vibrations."4
On September 1st, 1892, Father Joseph A. Connolly, the pastor
of Desoto, received the appointment as successor to Father Brantner.
3 "The Church Progress." March 23, 1916.
4 "Our Pastors in Calvary," pp. 4o-46.
464 History of the Archdiocese of St. Louis
One of Father Connolly's first labors at St. Teresa's was the enlarge-
ment of the school to three times its original size. Bnt the steady
growth of the parish demanded a new and entirely adequate church.
The corner stone of the present St. Teresa's church was laid on Pentecost
Sunday, June 3rd, 1900 by Bishop Montgomery of Los Angeles, who
at that time performed the episcopal functions in the archdiocese for the
absent Archbishop. Archbishop Kain, however, after his return from
Rome, blessed the new church on October 6th, 1901. The school was
in charge of the Sisters of Notre Dame. On December 14th, 1903,
Father Connolly was made Vicar-General of the Archdiocese, in 1911
Roman Prelate and on Thursday, September 28th, 1922, he was called
to his eternal reward.
Father Connolly was a truly loveable man, though hiding his
kindly spirit under the appearance of a rigid disciplinarian. He had
an extensive knowledge of ecclesiastical science, especially liturgy and
Canon Law. In character he was the very soul of honor. As Arch-
bishop Glennon said of the departed; "He never failed; he never
forgot, he never broke a promise, he never deceived."5 Vicar-General
Connolly's successor as pastor of St. Teresa's was the Rev. Joseph P.
Newman.
The church of the Holy Angels on St. Ange Avenue and Lasalle
Street was founded in 1866 on land donated by Mr. John Dillon, one
of the parishioners. The Congregation at the time of its organiza-
tion and long after consisted of a large number of old and distinguished
Catholic families, like the Delaneys, Barrys, Papins, Boislinieres,Primms,
and Dillons. The neighborhood was one of the finest residence districts
of Old St. Louis. The nearest churches were the Annunciation, St.
Vincent's, the Immaculate Conception, and the College Church of the
Jesuits. Father Michael Welby was the first pastor. The corner stone
of the Holy Angels, a neat brick structure of Gothic design, was laid
by Archbishop Kenrick on July 9th, 1866, and the church was dedi-
cated to divine service on January 1st, of the following year. Father
Welby remained with the parish till February 16th, 1869. He was suc-
ceeded by the Rev. Francis M. Kielty. Father Kielty had charge of
the narish for thirty-eight years. He was ordained at Cape Girardeau
on June 3rd, 1860, by Archbishop Kenrick. His first appointment
was the ancient parish of St. Paul in North Missouri. In 1863 he
became pastor of the Cathedral in St. Louis, in 1866 he was transferred
to the rectorship of the Immaculate Conception, Eighth and Chestnut
Street, and finally in 1869 he assumed charge of the Holy Angels
Parish. Towards the middle of Father Kielty 's priestly life many of
his parishioners joined in the exodus to the West End, which was then
Our Pastors in Calvary," pp. 161-162.
City Churches Founded Between 1865-1885 465
depopulating the down town parishes. The Congregation in its palmiest
days numbered about thirteen hundred souls. Neither Father Welby nor
Father Kielty favored the parochial school system, the latter having had
many a bout on the question with the tireless champion of the parochial
school, Father Francis Goller.
Father Kielty was a writer of note, though he never published
anything more extensive than an occasional newspaper article: He
dealt with questions of the day in a most interesting and enlightening
manner. He had a keen sense of the ridiculous and dearly loved a bit
of humor. His great hero was Archbishop Kenrick. During the first
twelve years of his pastorate at the Holy Angels Father Kielty had for
his assistant the Rev. M. J. McLaughlin, who remained his closest
friend for the rest of his years and, when Father McLaughlin died,
he also took sick and never rallied. His death occurred on Saturday,
September 22nd, 1906, at St. Anthony's Hospital. His Library of three
thousand volumes was given by him to the St. Louis University in rec-
ognition of the fact that he owed his education to the Jesuits.6 To
many he appeared repellant and censorious. But often, in criticising
others, he but used their faults "as modest means to introduce their
praise."
On February 8th, 1907, Father Patrick F. O'Reilly, who had been
rector of the New Cathedral Chapel, succeeded to the Parish of the Holy
Angels, but in September 1908 he resigned the charge and asked for
a long leave of absence from the diocese. His resignation was not ac-
cepted, but the leave of absence was granted. In the meantime, Father
Thomas V. O'Reilly who had served the Church as assistant priest
since June 1900, acted as administrator and remained in charge of the
parish until his appointment as Pastor of St. Margaret 's.
The parish now maintains a parochial school with an enrollment
of about two hundred pupils, who are taught by four Sisters of St.
Joseph.
The parish of the Sacred Heart Avas organized in 1871 by the
Rev. James J. McCabe. Father McCabe was ordained at Baltimore
on July 2nd, 1866, and coming to St. Louis, was assigned to St. Michael's
Church as assistant to Father Patrick O'Brien. In March 1871 he was
commissioned by the Archbishop to organize a parish west of St. Mi-
chael's. Father McCabe built a brick chapel on University and Twen-
tieth Streets, which was dedicated by Vicar-General Patrick Ryan on
May 28th, 1871. In 1882 he enlarged the chapel. The parish school
was established in 1873 Avith four Sisters of Loretto in charge. The
parish prospered and became one of the most flourishing in the city.
The beautiful new church of stone, unique in its architecture, with the
Our Pastors in Calvary," pp. 90-91.
466 History of the Archdiocese of St. Louis
colossal marble statue of the Sacred Heart surmounting the dome, is
the crowning glory of the long and laborious priestly career of Father
James J. McCabe, the founder of the parish. The church, a veritable
"Shrine of the Sacred Heart," was completed on June 19th, 1899,
the Feast of the Sacred Heart. Father Michael J. McCabe, the pastor's
brother, served as his assistant at the Sacred Heart from 1873 until
his own appointment in 1896 to the pastorate of the mother church,
St. Michael's.
The McCabe brothers came to America in early youth with their
parents; the family located in St. Louis. The youthful aspirants for
the priesthood, James and Michael, entered St. Vincent's College at
Cape Girardeau, and after completing the classical course, proceeded
to St. Mary's Seminary at Baltimore. They were ordained on the
same day, July 2nd, 1866 by Archbishop Spalding. The future Arch-
bishop Kain, a fellow student of theirs was ordained with them. This
circumstance, no doubt, had a far reaching influence on the destinies of
St. Louis Archdiocese. Father James McCabe was preparing to cele-
brate his golden Jubilee on July 2nd, of 1916, but he was called away
from the scene of his labors and sacrifices on January 20th.7 His
brother Michael survived him until August 28, 1925.
Our Pastors in Calvary," p. 131.
Chapter 59
CITY CHURCHES FOUNDED BETWEEN 1865-1885
II
St. Nicholas — St. Francis De Sai.es — St. Agatha
The German pioneer churches of S. S. Peter and Paul, and St.
Joseph, within the brief period from 1865 to 1871, gave rise to three
now parishes, that were soon to be numbered among the strongest and
most progressive church organizations of the city: St. Nicholas on
Nineteenth and Lucas Ave.; St. Francis de Sales on Ohio Ave., and
Lynch St.; and St. Agatha on Ninth and Utah Streets. The two
latter parishes are still full of life and vigor, whilst St. Nicholas, lying
in the heart of the business district, has at last become a missionary
church, especially for the colored Catholics of the neighborhood.
St. Nicholas Parish was organized in November 1865. The ground
for the church was bought November 8th, of that year. On April
29th of the following year the corner stone of the church was laid
by Archbishop Kenrick, who on that occasion preached a sermon in the
German language. Until the completion of the edifice, the Congrega-
tion worshiped in St. Bridget's Church. The Rev. Nicholas Staudinger
was their pastor. On May 19th, 1867, Archbishop Kenrick dedicated
their church in honor of St. Nicholas of Myra. In 1868 the newly
ordained Father Henry Groll joined Father Staudinger as assistant and
remained with him until 1872. 1 At the start the membership com-
prised fifty families, but grew rapidly to about three hundred. Yet
a hard struggle for existence had to be fought, The building of the
church had left a heavy debt of $71,000.00 on the congregation.2 Prices
were high, and money was scarce, and the people, though willing, were
mostly poor beginners. Yet a parish school was opened on September
5th, 1865, in the basement of the church, and in 1876 the parish
erected a school-house at a cost of $23,000.00. In 1870 the Sisters
of St. Joseph were in charge of the school. Father Staudinger resign-
ed the rectorship on February 12th, 1876, and returned to his former
charge at St. Peter's in St. Charles County. His successor at St.
Nicholas Church, Rev. Casper Doebbener, having returned to St. Louis
from the diocese of Vincennes, died October 28th, 1878, and was buried
in S. S. Peter and Paul's Cemetery. Meanwhile the church debt had
i Zuni Goldenen Priester-Jubilaeum dea Hochw. Heinrich Groll.
2 At a meeting of the St. Vincent Conference for the Poor, a number of
Catholics of St. Nicholas and St. Joseph's Parishes founded the Biddle Bank,
which advanced the loan to the Parish.
(467)
468 History of the Archdiocese of St. Louis
increased to dangerous proportions. It was Father Joseph Schaefers,
then pastor of St. Bernard's Church, who was selected to bring order
out of chaos. Father Schaefers, born August 28th, 1848 at Dorren-
hagen near Paderborn was then in the prime of manhood, an excellent
preacher and shrewd financier. He had a way of ingratiating him-
self with the people; his very presence in St. Nicholas reestablished
confidence. The church debt was reduced in a substantial way from
year to year and, at the same time, the church was fitted up with all
things necessary and ornamental. In 1880 the Sisters of Christian
Charity of Wilkesbarre, Pa., took over the conduct of the parochial
school, lay-teachers remaining in charge of the older boys.
In 1886 Father Schaefers erected the parish residence and also the
St. Nicholas Hall. On the death of Father Joseph Schroeder of the
Holy Trinity Parish, Father Schaefers was transferred to the irre-
moveable rectorship, but lived only a short time to enjoy his promo-
tion. His successor, the Rev. Herman G. Adrian, a native of Missouri,
labored earnestly to stem the downward trend of his parish, which
was caused or at least seriously furthered by the constant influx of
colored people in the neighborhood. Father Adrian continued his
ministrations to the few German and Irish Catholic families that came
to him: and turned over the school building to the colored children
in care of the Jesuits assisted by two Sisters of the Blessed Sacrament.
The parish of St. Nicholas gave three priests to the Church, among
them the distinguished Redemptorist Father Frank Straubinger.3
The first step towards the organization of the Parish of St. Fran-
cis de Sales was made April 22nd, 1867, when the representatives
of seven German Catholic families assembled at the home of A. Van
Mierlo to discuss plans of establishing a church somewhere in the
western part of the parish of S. S. Peter and Paul. Father Francis
Goller did not look favorably upon this move : yet a site was selected on
Ohio Ave., and Lynch St., a building committee was appointed, and
subscription lists were circulated. These preliminary steps were taken
without ecclesiastical authorization. The contract for building a church
which was to cost $12,500.00, was awarded to the well known con-
tractor Henry Kotte. It was high time now to secure ecclesiastical
approval. Vicar-General Melcher was glad to smooth out matters.
On September 1867 the corner stone of the new church was laid by
Father Melcher assisted by the Pastor of S. S. Peter and Paul's, the
Rev. Francis Salesius Goller, and the Franciscan P. Servatius Altmicks.
3 Chancery Records.
City Churches Founded Between 1865-1885 469
of St. Anthony's Church. Eleven Catholic Societies took part in the
celebration.4
One month after the corner stone laying the youthful Father Louis
Lay was appointed pastor of St. Francis de Sales. The first mass in the
new church was celebrated on Christmas morning, 1867. The scene
was a picture of desolation. The walls of the buildings were bare, and
cold. A temporary altar of rough boards was the only ornament in the
building: the pews were almost empty, as the bad roads and the severe
cold kept the people at home. A number of the parishioners still clung
to the mother church. There were to be three masses on Christmas
day, but Father Lay felt himself unable to proceed and sent those
that came later in the day to St. Anthony's, or S. S. Peter and Paul's
for Highmass.
The church was completed in the Spring of 1868. The dedication
ceremonies w^ere performed on May 24th, by Vicar-General Melcher, now
Bishop Elect of Green Bay. Father Francis Ruesse of S. S. Peter
and Paul celebrated the Highmass, and Father Staudinger of St.
Nicholas preached the sermon.
The parish of St. Francis de Sales at this time numbered about
800 souls, but every year brought large accessions. The last undertak-
ing of Father Lay in the parish wTas the erection of a commodious
residence for the priest. Father Louis Lay was a convert from Prot-
estantism. After his conversion he began the study of Theology at
the Seminary of St. Francis near Milwaukee and received ordination
September 17th, 1865. Young and inexperienced as Father Lay was
when he took upon himself the government of a difficult parish, he
felt himself unable to reconcile the conflicting claims of his people,
and accordingly, gave up the struggle and resigned his charge in
August 1869.5 For the next six weeks the Franciscan Father Paulinus
Weiss acted as administrator; but on September 17th, the Rev. Peter
Wigger arrived from Germany and took up the reins of government
in the parish : Father Wigger was a native of staunchly Catholic
Westphalia. He was raised to the holy priesthood by Bishop Conrad
Martin on August 20th, 1858. His first and only field of priestly
labor in America was at St. Francis de Sales. Here he found a parish
in the crudest state of formation, encumbered with a debt of $20,000.00,
and facing the need of a school building. Father Wigger set to work
resolutely, built the school and introduced the Franciscan Sisters of
Oldenburg. For the first five years Father Wigger had no assistant.
Then came Father Joseph Schroeder and, in June 1876, the Rev.
■* Goldenes Jubilacum der St. Franz von Sales Gemeinde, 1917, pp. 17, 21
and 25.
•r> Ibidem, p. 29.
470 History of the Archdiocese of St. Louis
Peter Lotz, who was to become the third pastor of St. Francis de
Sales. Father Wigger died on March 11th, 1878, and his remains
were laid to rest in Calvary Cemetery.6
Father Peter Wigger was gifted with fine literary talents, and
for six years edited the Her old des Giant ens. His home was a favor-
ite center for ecclesiatical students. Father Peter Wigger 's brother,
Herman, and three nephews of the same honored name were called
to serve in the ranks of the clergy of St. Louis. Father Wigger 's
faithful assistant, Peter Lotz, was now pastor of the parish. His entire
energy was directed to the liquidation of the church debt of $30,000.00.
In this laborious task he succeeded within a few years, so that he could
undertake the enlargement of the church. In 1880 Father Lotz received
an assistant in the person of Rev. H. S. Aertker : after Father Aertk-
er's transfer to Kolla his place was taken by an elderly priest, Father
Wxilliam Boden, who in turn was superseded by Father Francis Reuth-
er. Then came Fathers E. A. Diepenbrock and Frederick G. Holweck,
Arnold Acker, Frederick Schulte and Francis Brand. On June 10th,
1888 the corner stone of a new school building was laid by Archbishop
Kenrick. Father Holweck now became assistant at St, Francis de
Sales for the second time, whilst the pastor was absent on a vacation
in Europe.
On Father Holweck 's appointment as pastor of St. Aloysius
Church, Father Albert Mayer continued to serve the church as as-
sistant priest and, on November 1892, Father Lotz received a second
assistant, Father Anthony Dempf.
During the next few years the pastor and his assistants labored
with untiring zeal in the contraction of a new church building, on
the recently acquired triangular site on Iowa Avenue. It was to be
the largest and finest church in St. Louis. On his visit to Europe
in 1894 Father Lotz had secured a plan in imitation of the famous
St. Paul's Church in Berlin. The cost was estimated at $135,000. The
laying of the corner stone took place August 11th, 1895. The ceremony
was performed by Vicar-General Muehlsiepen. Work had not pro-
gressed very far, when the cyclone of May 27th, 1896 razed the old
church to the ground. As many of the parishioners had suffered
severely by the general catastrophe, it was decided to finish the base-
ment as quickly as possible and to postpone the erection of the super-
structure until 1901. In the meantime the detailed plans had ar-
rived, showing that the Church would cost more than half a million.
This brought further discouragement, and the work of completing
"the largest and finest church in St. Louis" was left to Father Lotz's
Goldenes Jubilaeum der St. Franz v. Sales Gemeinde, " pp. 29, 33.
City Churches Founded Between 1865-1885 471
successor. Only the basement was completed and fitted up for divine
worship.
On the appointment of Father Mayer to Linn in Osage County in
1896, and the sudden death of Father Dempf, June 1899, there was
a rapid succession of assistant priests at St. Francis de Sales until 1903,
when on May 14th, just after the opening of the Forty Hours' Adora-
tion, Father Lotz succumbed to an attack of angina pectoris. The last
of his assistants, Father George Fugel, administered the parish until
May 27th, when Father F. G. Holweck was appointed pastor.7
Father Holweck \s great work was the execution of Father Lotz'
magnificent plan in a simplified form. Work was resumed in April
1907 and progressed rapidly, so that the roof could be finished by
January 2nd, 1908. The grand structure was dedicated by Bishop
Janssen of Belleville, the Archbishop being in Rome. Three Bishops,
one Benedictine Abbot, more than a hundred and twenty priests took
part in the celebration. The beautiful High Altar and the other church
fixtures were donated by the Parish Societies. The artistic wall decora-
tions were Jubilee offerings of the Parish of 1917.
The building of a dwelling for the teaching sisters of the parish
school, and the establishment of the school as a free institution were
other works of Father Holweck 's pastorate. The parish now numbers
about 1,200 families. It was mainly through Father Holweck 's dis-
tinguished personality that the Church of St. Francis de Sales became
the representative organization of the German Catholics of St. Louis,
a distinction long held by S. S. Peter and Paul. Many prelates of
high and highest rank and influence were frequent guests at its
hospitable rectory. But its whole hearted, unassuming and ever sym-
pathizing Rector wielded even greater power through his writings and
correspondence. Few men have had such a wide circle of friends. With
all his varied learning, and his manifold accomplishments, Father Hol-
weck remained simple, plain and approachable. His urbanity and
absence of ostentation acted like a charm and made every one feel
at home in his presence. Father Holweck accomplished a mass of work
in his lifetime that is truly astonishing.8
Born at Wiesloch in Baden, Germany, he made his classical studies
at Freiburg and Karlsruhr, before coming to America at the age of
twenty years. Here he entered the Salesianum in Wisconsin for his
theological studies and was ordained there by Bishop Heiss of La
Crosse on June 27, 1880.
He came to Missouri in the same year, and his first pastorate was
a temporary charge in Jackson, Cape Girardeau County. He served
7 Goldenes Jubilaeum, pp. 37, 41.
8 Goldenes Jubilaeum, pp. 41, 45, 49.
472 History of the Archdiocese of St. Louis
for three years as an assistant to the Rev. 0. J. S. Hoog, in St. Peter's
Church, Jefferson City. In April 1883. he was made an assistant at
St. Francis de Sales Church here. In the following year he was trans-
ferred to Louisiana. Mo., and in 1885 was sent to Riviere anx Vases,
Ste. Genevieve County, where he remained three years, building a
school and parochial residence. He returned to St. Francis de Sales'
as assistant in 1888. and remained four years. In 1892 he was named
as the first pastor of St. Aloysius' church, and remained in that posi-
tion until May 1903. when he was made pastor of St. Francis de Sales.
Amid all these varied and exhausting missionary labors Father
Holweck found solace and support in the pursuit of knowledge, be
it in the general history of the Church, or in the field of Latin and
Greek Hymnology. or in the boundless expanse of Hagiology. or in
the sacred realms of Sacred Liturgy, or in the special department of
the Feasts of our Blessed Lady and Her Divine Son. or lastly in the
almost untrodden region of our local church history. In all these de-
partments of ecclesiastical science Father Holweck has left us works of
real distinction and merit. After thirty-two years of patient research-
work he published in 1925 his opus magnum, the "Biographical Dictiona-
ry of the Saints," which an English Critic declared to be "the best work
of its kind, within the last four hundred years." The Catholic En-
cyclopaedia contains numerous articles from his facile pen. His Fasti
Mariani a treatise in -fluent and correct Latin, on the various Feasts
that are or were kept by christian people the world over, appeared in
a second and greatly enlarged edition under the title >v Calendarium
Liturgicum Festorum Dei et Dei Matris." a book that has no equal in
all literature. For twenty years Father Holweck was Editor of the
St. Louis Pastoral-Blatt, and one of the Coniributing Editors of the
St. Louis Catholic Historical Review. For both these publications
Father Holweck wrote, in his lucid winning way. -a large number of
valuable articles, biographical and historical notes, which will be of
great service to the coming historians of the Church in our country.
In this noble work of preserving the memory of our forebears and
local worthies in Church and state, and of rescuing their deeds and
sacrifices from the all devouring tooth of time. Father Holweck may
have found his highest claim to earthly immortality.
Father Holweck 's last few years brought a full meed of high and
well deserved honors: the appointment by the Holy Father as a pre-
late of the Papal household., the election to the doctorate of divinity
by the University of Freiburg, and the nomination as Vicar-General
of the Archdiocese. Xo one could bear these honors more gracefully
than Monsignor Holweck did for the brief space of years still granted
City Churches Founded Between 1865-1885 47:5
to him. Then came death, gently though unexpectedly, on February
15th, 1927.9
Among the diocesan priests successively assigned as assistants
to Father Holweck the following deserve special mention : John
Wehner, George Fugel, John Peters, George Meyer, Frederick Fuchs,
Simon Forster, Francis Mispagel, Engelbert Heimerscheid, Charles
Keller, Francis Kehlenbrink, Bernard Kramper, A. J. Sauer, Leo
Ebel, Anthony Strauss, Francis A. Baumann and Aloysius A. Ripper.
Twenty generous sons of the Parish have been elevated to the
priesthood, and forty-four young ladies have taken the veil in various
Sisterhoods.
On the death of Monsignor Holweck Father John Waelterman,
the eldest of the many clerical sons of the parish, became its fifth
pastor.
St. Francis de Sales parish from its very start had a parochial
school. The teachers of the boys were laymen: the girls were in
charge of the Sisters of Christian Charity of Oldenburg, who how-
ever, were supplanted in the summer of 1873 by the Sisters of the
Precious Blood. When Father Lotz became pastor the Sisters of Divine
Providence supplanted the Sisters of the Precious Blood. There were
then seven hundred children in eleven classes. After the death of
Father Lotz these Sisters also retired from the management of the
school and now the School-Sisters de Notre Dame began their efficient
administration. In the year of Jubilee 1917, the entire school with
the exception of the seventh and eighth grades for boys, was taught by
the Sisters.
Mr. Michael Bauer, the lay-teacher, was so long and so intimately
connected with the progress of St. Francis de Sales parish, that he
deserves a special mention in this place.
St. Agatha's Parish was organized in 1871. Rev. J. A. Stroom-
bergen was selected by Archbishop Kenrick to do the work. He
found one hundred families in the contemplated territory who signified
their willingness to subscribe $5,000.00, towards erecting a church in
that vicinity. Father Stroombergen, however, was taken ill, and feel-
ing himself unable to accomplish what was expected of him, resigned
the charge. He found a successor in Rev. Henry Leygraaff.10 A
suitable lot having been purchased, the erection of a church was begun.
Vicar-General Muehlsiepen laid the corner stone on October 29th, 1871.
On July 14th of the following year the new church was dedicated by
9 Leaflet of Zentral-Stelle der Zentral Vereins, " Einem unserer Allerbesten"
and Personal Eeminiscenses.
io St. Agatha's Parish, "Souvenir of the Golden Jubilee," 1921, p. 21. Father
Leygraaff published a Book of Travels, in the Holy Land.
474 History of the Archdiocese of St. Louis
Coadjutor Bishop Ryan in honor of St. Agatha. The building was a
two-story brick, the lower floor serving for school and Sisters' home,
the upper floor for church, which at the time resembled, as Father
Leygraaff said, the room of the Last Supper, being bare of everything
save the table of the Lord. The congregation was glad to have a
church of their own. The school also prospered at once, being opened
on September 1872 with one hundred and fifty pupils in care of the
Sisters of the Precious Blood.
There was as yet no parochial residence, and Father Leygraaff
boarded with a neighboring family. In 1873 the parish built a small
house for the pastor, and enlarged it in 1877. Father Leygraaff was a
man of saintly life and strong character, but of delicate health, and
so not very well fitted for the rough work of pioneering. When,
therefore, the honorable call came to him to take a professor's chair
in the Seminary of St. Francis at Milwaukee, he felt it was the will
of God that he should accept. On May 10th, 1874, there arrived from
Cape Girardeau the Rev. William Hinssen,11 as Father Leygraaff 's suc-
cessor. Young and energetic as well as learned and eloquent, Father
Hinssen soon increased the active membership of the parish to more
than two-hundred families. He devoted great care and spared no
sacrifice in securing the beauty of the house of God. Everything
promised a long and happy period of successful labor, to both pastor
and people. But it was not to be. On February 25th, 1883, the
Reverend William Hinssen left the diocese of St. Louis for that of
Covington, Ky. His work at St. Agatha's was taken up by the Rev.
Henry Schrage, a native of St. Louis. He was born November 27th,
1851, attended St. Joseph's School and the St. Louis University, and
was sent to Muenster in Westphalia for his philosophical and theo-
logical training. Returning to America in 1874 he was raised to the
priesthood by Coadjutor Bishop Ryan at St. John's church, St. Louis,
and immediately sent to Jefferson City as assistant to Father Meller.
After filling several other subordinate positions he was appointed pastor
of St. Agatha's church on March 2nd, 1883, to remain there unto his
death, fully twenty-eight years. During Father Schrage 's pastorate
the large fine church, the commodious parish residence and the mag-
nificent hall were erected. The corner stone of the present church was
laid on April 12th, 1885, by Vicar-General Muehlsiepen, and the ded-
ication ceremonies were performed by Bishop Joseph Rademacher of
Nashville, Tenn. In 1892 the Sisters' residence was built at a cost of
$12,000.00. In 1899 the church was enlarged by the addition of the
transept, sanctuary, and sacristy. Archbishop Kain conducted the
dedication ceremonies. Through the special exertions of the Rev. L.
ii "St. Agatha's Parish," p. 22.
City Churches Founded Between 1865-1885 47. >
Kutz, assistant to Father Schrage the fourteen beautiful art glass win-
dows were put in the church. In 1907, the parish debt having been
reduced to a minimum, it was decided to build "a new School and
Hall." By Thanksgiving day 1908 the building was completed, and
Father Schrage 's clays of labor and worry were over. For years his
health had been impaired. All efforts to restore it had failed; towards
the end of 1910 his condition became hopeless. In January 1911 he
retired to St. Mary's Hospital, whilst Father Henry Geers became ad-
ministrator.
On October 1st, the Feast of the Holy Rosary, the faithful pastor
was called away to his eternal rest. During his long priestly career
Father Schrage hardly knew what rest was. He never spared himself ;
he was a man of rule and order; yet, though at times he seemed harsh
and unsympathetic, he had a tender heart for the sorrows and anxieties
of others.12
Father Henry B. Geers, the fifth pastor of St. Agatha's, had been
assistant to Father Faerber at old St. Mary's, then pastor at Glasgow,
and for twenty-two years, assistant at S. S. Peter and Paul's church,
St. Louis. At St. Agatha's he remained until his death April 26th,
1918. 13 Father Otto T. Siesener, a native of St. Louis, succeeded
to the pastorate of St. Agatha's in July 1918. 14
The parish of St. Agatha celebrated its Golden Jubilee in 1921.
During all those eventful years the Sisters of the Precious Blood have
taught the School of St. Agatha Parish : yet the Parish is proud of
the distinction of having had from its very start a succession of lay-
teachers for the older boys, among them such men as C. Willenbrink,
J. P. Daleiden, A. Sprengnether, A. Schulte, C. Adams and H. F.
Stucke. Since 1887 a regular assistant was assigned to St. Agatha's
Church. The series began with Father G. H. Schaefer. Then came
J. H. Moorbrink, J. H. Muehlsiepen, F. A. Dette, John Girse, L. A.
Kutz, Henry Kuper, William Fischer, D. D., W. Gruender. The parish
of St. Agatha was right fruitful in vocations to the holy priesthood and
the religious life. Twelve priestly sons stand to her credit.
12 "St. Agatha's Parish," p. 22.
13 St. Agatha's Parish, p. 23.
14 Ibidem, p. 24.
Chapter 60
CITY CHURCHES FOUNDED BETWEEN 1865-1885
HI
Our Lady of Perpetual Help — St. Augustine — St. Bernard — Holy
Ghost
The parish of Our Lady of Perpetual Help, in German "Maria
Hilf," founded in 1873, is one of the strongest and most prominent
German-American parishes in the city. It is commonly called "College
Hill" Parish, from the fact that its territory encompasses most of
the former College Hill farm, owned by the St. Louis University. After
the Jesuits had established their novitiate there, they built a chapel
dedicated to St. Thomas, the Apostle, where the few Catholics of that
vicinity were privileged to worship. This chapel stood near the site
of the present Church of Our Lady of Perpetual Help. In 1872 the
Jesuits subdivided their college farm into lots, which caused a good many
Catholics to settle down in the territory, the place now being called
Lowell. St. Thomas' Chapel was then turned over by the Jesuits to
the Archbishop to be attended by a secular priest. It formed the nu-
cleus of Holy Name Parish. The German Catholics residing in that
territory, however, about fifteen or twenty families, petitioned Vicar-
General Muehlsiepen for the privilege to organize a new parish. Their
petition was granted and an organization meeting called. Sufficient
funds were in sight to commence the work at once. A site for a
church and school on Twentieth and Linton Streets, was purchased
of the Jesuits for $1,600 cash. Rev. A. J. Stroombergen was appointed
as first pastor of the new parish. On October 5th, 1873, the corner stone
of the new church was laid by Vicar-General Muehlsiepen. A house
in the neighborhood was rented at once and a parish school opened
therein, which was attended by fifty children. Meanwhile the building
of the church progressed rapidly. It was to be a two-story brick build-
ing. The upper story was to serve for a church, the lower story for the
school.
On May 17th, 1875 the church was completed and blessed by the
Coadjutor Bishop Ryan. The parish had now grown to about fifty
families. A parsonage was next added to the parish buildings. Owing
to continuous ill health the pastor, Rev. A. J. Stroombergen, resigned
the pastorate in January 1875. On January 11th, 1875 he received
a successor in the person of Rev. A. J. Schilling, formerly rector at
Hermann, Mo. Father Schilling served the parish nearly thirty years.
(476)
City Churches Founded Between 1865-1885 477
Under his circumspect administration the parish continued to grow
and prosper beyond all expectations. On October 22nd, 1877 the
town of Lowell was incorporated in the City of St. Louis. The parish
now comprised over two hundred and fifty families. The church and
school buildings proved more and more inadequate; It was therefore
decided to build a new and larger church. The corner stone for the
new structure was laid by Vicar-General Muehlsiepen on April 22nd,
1888. The building progressed rapidly, so that its consecration could
rake place on September 29th, 1889. Bishop Thomas Bonacum of
Lincoln. Neb., former rector of the neighboring Holy Name Parish,
acted as consecrator, while Bishop John Janssen of Belleville, 111.,
celebrated the Pontifical High Mass. Since December 3rd, 1889 a long
series of young priests were stationed at Our Lady of Perpetual Help as
assistants to Father Schilling: L. F. Schlathoelter, John Waelterman,
M. J. Bahr, H. J. Muckermann, William Schulte, and Francis Holweck.
Father Schilling died May 6th, 1904, and on September 1st, Arch-
bishop Glennon called one of his Vicars-General, Monsignor Otto Joseph
Stanislaus Hoog, from Jefferson City, Mo., to the rectorate of Our
Lady of Perpetual Help.
On Monsignor Hoog's appointment to the Parish of S. S. Peter
and Paul the Rev. Joseph Wentker was appointed pastor.
The parish numbers over six hundred families. Its schools are con-
ducted by one secular teacher and six Sisters of Notre Dame, and are
attended by about six hundred and fifty pupils. Though St. Engelbert's
Parish was fashioned out of the territory of Our Lady of Perpetual
Help, in 1891, the latter parish has continued to grow and prosper.
Five sons of the parish have become priests.1
When in 1874 the ecclesiastical authorities determined to estab-
lish a German parish in the vicinity of the old Fair Grounds, the Rev.
Henry Jaegering, the assistant priest at St. Nicholas, was sent to per-
fect the organization. In August he purchased ground on Hebert and
Lismore Streets for the use of the new parish. On October 7th, Vicar-
General Muehlsiepen laid the corner stone of an edifice under the title
of St. Augustine, the upper story of which was to be used for church-
purposes, the lower, as school and parochial residence. The building
was dedicated by Father Muehlsiepen on June 6th, the following year.
In September the parish school was opened with an attendance of sev-
enty-five pupils. Father Jaegering continued his priestly ministrations
at St. Augustine's for seven years, but in June 1881 the state of his
health seemed to require an ocean voyage. The Rev. H. V. Kalmer,
was appointed pastor, and Father Jaegering, on his return from Europe,
i Adapted from "Sunday Watchman," October 27, 1918. "Das Katholische
Deutsehtum in St. Louis," pp. 102-105.
478 History of the Archdiocese of St. Louis
August 6th, 1882, entered upon his long- and faithful service as Chap-
lain of St. Mary's Sisters on Papin Street and Secretary of the
Priests Purgatorial Society. He died on Monday. August 11th. 1919.
Father Kalmer. assisted by the Rev. Dr. John May carried on the good
work of developing the parish until he died September 14th. 1884. Father
Henry Hukestein received the appointment as pastor of St. Augus-
tine's. Father Hukestein. after his ordination by Bishop Ryan mi
June 4th, 1876. had served as assistant to Father Faerber at St. Mary's
Church until January loth, 1879, when he was appointed rector of
the Church of Vienna in Maries County. After a trip to Europe in
1880 Father Hukestein became Rector of Wardsville in Cole County.
In his early administration of St. Augustine's the church and school
building were enlarged. The rapid development of the parish, however,
made the erection of a larger church imperative. The corner stone of the
monumental structure was laid by Archbishop John Joseph Kain on the
first Sunday in May 1896. The building was dedicated on August
29th, 1897 by Archbishop Kain. St. Augustine's is one of the really
beautiful churches of the city built in the thirteenth century Gothic
style. In 1904 the Congregation erected a commodious rectory south
of the church. The parish numbered about six hundred families.2
Father Hukestein for a long time held the office of Spiritual
Director of the Franciscan Sisters. In his old age he wished to resign
his pastoral charge at St. Augustine's, but the Archbishop would not
permit him to do so: yet an administrator, Father John Waelterman.
and later on, Father J. A. Dubbert. being appointed, Father Hukestein
withdrew to the calm and peace of St. Anthony's Hospital, where he
died, soon after the celebration of his Golden Jubilee of the priesthood.
The district, in which St. Bernard's Parish Avas organized, was orig-
inally known as Rock Spring, but as the town was incorporated in St.
Louis in 1877, the parish now ranks as the thirty-sixth in the long
series of city parishes. The first steps at organizing were taken with
the advice and consent of Vicar-General Muehlsiepen. on January 16th.
1875 at a meeting in the home of Mr. Christophel. Under the leadership
of Ailrath Wester, Albert Aiple and M. Foerstel. the erection of a
German parish was decided on. although there were a number of English
speaking Catholics in the neighborhood. Father Muehlsiepen took tem-
porary charge of the congregation, saying mass for them in a private
residence. A parochial school was established in February 1S74 with
a lay teacher in charge. In the meeting of April 4th, 1^74. M. Foerstel
was empowered to purchase a plot of five acres of land which, with
the buildings on it. cost the sum of $19,000. The contract whs signed
May 7th, 1874. The house was now fitted up for school and church
purposes.
2 "Das Katholisehe Deutschtum in St. Louis." pp. 21-23.
City Churches Founded Between 1865-1885 479
On Thursday, .July 16th, of the same year Father Henry Kalmer
was appointed pastor. As the two most generous contributors, Berman
and Winhof, bore the honored name of St. Bernard, the new parish was
Darned for them.
As Father Kalmer was sent to Louisiana, Missouri in 1875, the
Rev. Joseph Schaefers was appointed to St. Bernard's, where an effi-
eient financier seemed to be necessary. In order to reduce the very
pressing debt of the parish, the southern half of the church land was
laid out in lots and sold. The erection of a new church was next in
order. On June 11th, 1876 Vicar-General Muehlsiepen blessed and
laid the corner stone, and on the 15th of October of the same year
dedicated the new structure.
In October 1878 the devoted pastor was transferred to St. Nicholas
Parish, where he was destined to remain for the next thirty years.
Father Schaefers held the position of pastor of Holy Trinity Parish
for only two months and died December 9th, 1907. Father John
Heckman, a recent arrival from Paderborn, was appointed to succeed
Father Schaefers at St. Bernard's, but died within three months. Early
in 1879 came Father H. Willenbrink to assume charge of the pas-
torate. He introduced the Ursuline Sisters of Louisville in the school.
In 1885 the important parish of St. Henry was formed from the territory
of St. Bernard's and seven years later, the parish of St. Bernard was
dismembered for a second time by the erection of St. Aloysius Church.
In 1888 the parish decided to enlarge the church, but before the
addition to the church was roofed in, Father Willenbrink died, Sep-
tember 12th, 1888. The Rev. Peter Bremerich was then called to the
parish. In 1890 the roomy school house and parish hall was erected. In
1900 the rectory was built and at the same time it was decided to build
a new church. The corner stone was laid by Monsignor Muehlsiepen on
July 31st, 1898. By November the basement was made ready for occu-
pancy. It was blessed by the Vicar-General on November 20th. Father
Bremerich continued his labors for seven additional years. He was
assisted by Fathers Victor Stepka, W. Schulte, II. Hassel and Joseph
Wigger. Father Bremerich 's death occurred, November 24th, 1905.
Peter Bremerich was a native of Westphalia, and came to America
in 1869, in company of five other students for the ministry. He made
his studies at the Seminary of St. Vincent's, Cape Girardeau and was
raised to the priesthood by Coadjutor Bishop Ryan, May 19th, 1872.
Father Bremerich was succeeded at St. Bernard's by the Rev.
Francis Bettels, a native of the diocese of Hildesheim.
Father Bettels began his priestly life in 1876 as pastor of St.
Henry's Church, Charleston, Mo., where he held services and taught
school for a period of two years : He was then appointed pastor of
the lonely parish of St. John in what was successively called Dallas,
480 History of the Archdiocese of St. Louis
Vine Mount, and Leopold in Bollinger County, where he built among
other things a beautiful stone church and a commodious rectory. After
thirty-one years of patient labor and joyful service, Father Bettels was
promoted to the rectorship of St. Bernard's Church in St. Louis. Here
he erected the superstructure of the church intended by Father Brem-
erich, but not as planned by him. Father Bettels was far more solid
than brilliant. His was a practical mind, utterly averse to all needless
ornament. His preaching was clear, correct and earnest. He was in
a high degree, a man of God. He sought no honors or distinctions.
To be a good priest was all in all to him. His Golden Jubilee in the
priesthood was the crowning glory. He died September 5, 1926. 3
About the year 1879 the need of a German parish in the north-
western part of the city manifested itself in various ways. A large
number of former parishioners of St. Joseph's and St. Nicholas' had
established homes on the almost open prairie beyond Grand Avenue.
Rev. Michael Busch was charged with the organization of the new parish.
A temporary structure, combining church, school and priest's residence,
was begun late in 1879. Father Henry laid the corner stone, November
16th, and in May of the following year the building was dedicated by
Vicar-General Muehlsiepen in honor of the Holy Ghost.
Father Busch was born in Luxemburg, but came to America in
early youth. He made his ecclesiastical studies at the Salesianum, where
also he was ordained in 1872. He is described as "a man of sanguine
temperament," who from the first had great hopes of building up the
parish. To this end he invested in landed property, and went to great
work and trouble having improvements made, and inducements offered
to Catholic home seekers. The district, at the time was but sparsely
settled, and the people were poor. Yet he planned a magnificent church,
and started to carry out his plan without duly considering how lim-
ited his means really were. Only half of the basement was com-
pleted when he found himself unable to meet his building obligations.
The people had lost confidence, and the church property, with the ex-
ception of the old church and school, were sold under the sheriff's
hammer. Father Busch resigned under compulsion, a victim of over-
confidence ; and Father Augustine Huettler was commissioned to re-
organize the parish. And most wonderfully did he succeed in this
work. Being a singularly handsome man, a preacher of great ability
in French, German and English, a virile thinker in all matters per-
taining to theology and philosophy, an ideal priest, strong-bodied, quick-
witted, hospitable and courteous, Father Huettler seemed preordained
to undertake the most difficult tasks. The hearts of the people were
gladdened by his cheerful and affable manner. On the personal re-
Das Deutsehtum in St. Louis," pp. 33-35 and Personal Reminiscenses.
City Churches Founded Between 1865-1885 -M
sponsil)ility of Mr. Jacob Mueller and a few of his friends the sum
of $10,000. was raised, to repurchase the basement and to fit it up
for divine service. School was continued in the old building; the Ur-
suline Sisters being in charge; and the parish grew in numbers and
Strength, when he, who had inspired all, suddenly fell a victim of duty.
of an illness of three weeks duration, April 27th, 1899.
The people's sadness and consternation was relieved in a measure
when the new pastor, the Rev. Henry Tliobe, appeared on the scene. He
was a native of St. Laborious Parish, St. Louis, and received his early
training in the parish school. After completing his theological course
of studies at St. Francis Seminary Milwaukee, he was ordained on May
27th, 1884, by Archbishop elect of Philadelphia, Patrick J. Ryan. He
was sent to Hannibal to look after the German members of that Parish.
He successively administered the parishes of Charleston, Glasgow, Creve
Coeur. After eight years of steadily declining health, and feeling
himself physically unable to build a church such as the exigencies of the
parish seemed to require, he resigned the pastorship to spend his last
days in retirement and peace. Father Thobe died March 14th, 1910,
far from home and friends, but was brought back to St. Louis for
burial. His successor, appointed May 1907 was the former pastor
of St. Michael's Church, Fredericktown, Rev. John Rothensteiner. Dur-
ing his administration the parish of the Holy Ghost built the church
rectory and school and rounded out the Church property by pur-
chasing the remaining frontage on Taylor Avenue between Garfield
and North Market Streets.
Father Huettler had as assistant the Rev. Ferdinand Mumbour,
who died July 20, 1923, as Pastor of Walsh, Illinois.
Father Thobe 's assistants were the following Fathers: Edmund
Scil land and John Paffhausen.
Father Rothensteiner had but two assistants in twenty years, Father
Francis Mispagel, now Pastor of Fredericktown and Father George
Haukap.
The parish has nurtured the vocations of four of its boys, and
ten of its girls. The membership of 300 families is scattered over
the wide territory between Union and Grand, Lindell Blvd. and Natural
Bridge Road.4
Aincrika," November 21, 1909.
Vol. 11—16
Chapter 61
CHURCHES DEDICATED BY BISHOP RYAN
The quintette of city parishes grouped together in this chapter,
St. Columbkille, Mount Carmel, St. Kevin's, afterwards rededicated as
The Immaculate Conception, St. Cronan's and the Visitation,1 owe their
origin in a measure to the impulse that went out from the zealous and de-
voted Coadjutor Bishop Patrick J. Ryan, just as the German Churches
grouped together in the preceding chapter are indebted to the foresight and
energy of Vicar-General Henry Muehlsiepen for their existence and
continued progress. Yet Archbishop Kenrick, though in voluntary re-
tirement, followed this church development on parallel lines with deep
interest. In fact, nothing was done in this matter without his knowl-
aclge and consent. Hence the chief glory of the church's wonderful
progress during the decade of the Archbishop's self-effacement from
public view, must still belong to him, however great and meritorious
the labors of his two coadjutors in governing the archdiocese may have
been.
In 1872 the southern suburb of St. Louis, Carondelet, had spread
over so large a territory that another church, in addition to its two
existing organizations, seemed called for. It was Father Michael 0 'Reilly,
who had been in charge of Potosi since his ordination in 1866, that was
commissioned to carry out the work.
A building containing church and school was erected on Davis
Street and Michigan Avenue. The corner stone was laid June 23rd,
1872 and the church was blessed on March 16th, of the following year,
the Coadjutor Bishop performing the function on both occasions. The
church was named for St. Columbkille. The Vulcan Iron Works were
in full blast in those clays, giving employment to hundreds of work-
men, many of whom were Catholics. Father Michael, being "a strong
character and one who exacted respect," succeeded in welding these
rough iron molders together into a harmonious organization of Cath-
olics. Teaching the children their Catechism, and even the rudiments
of Latin, was his delight. The late Monsignor Connolly and Father
Francis Jones were*among his Latin pupils. Father O'Reilly loved
his parish of St, Columbkille 's and everything connected with it, and
bitterly resented the slur one time cast upon his people by Editor
1 The main facts embodied in the sketches of this chapter were derived from
Thornton, Adelman and Bamett's "The Notable Catholic Institutions of St. Louis
and Vicinity," tested by the Chancery Records. The personal references are partly
from "Our Pastors in Calvary," partly from personal recollections.
(482)
Churches Dedicated by Bishop Ryan 483
McCullagh of the Globe-Democrat. Hence the sobriquet of "Militant
defender of the Church, " applied to him by Bishop Ryan. For the
time the prospects of building a new church, seemed bright : but before
a beginning could be made, the iron works closed down and the parish
dwindled down to a small number of people. The brick building blessed
in 1873, still served the double purpose of church and school. Father
Michael O'Reilly died on February 5th, 1888. His former assistant,
Francis J. Jones, succeeded him as pastor of St. Columbkille's. Father
Jones remained in charge from February 5th, 1888 to June 11th, 1908,
when he was transferred to the parish of St. Thomas of Aquin. Father
J. J. Furlong of New Madrid,, the indefatigable missionary of the far
Southeast, was appointed pastor of St. Columkille 's. The parish num-
bered about one hundred and fifty families; the school was attended
by one hundred and twenty-five pupils, in care of four Dominican
Sisters and subsequently of four Sisters of St. Joseph. Father Furlong
never complained of anything: he bore all troubles and trials with
equanimity, and in this spirit met death, being overcome by the ex-
cessive heat of August 1913. His final illness lasted but one day. Father
Furlong was succeeded in the pastorate by the venerable pioneer of
the Church in North Missouri, the living fountain head of information
on our early Catholic struggles and triumphs, Father John J. Head.
The Church of Our Lady of Mount Carmel founded in 1872 took
over its beautiful title from the ancient parish of Carondelet, which
vacated it in 1859 in favor of S. S. Mary and Joseph. The Coadjutor
Bishop of St. Louis blessed the corner stone November 10th, 1872,
and dedicated the church on May 4th, 1873. Father David Samuel
Phelan, was its founder and remained its pastor for the rest of his
life. Originally all the people of the district were affiliated with Holy
Cross Parish. Strong in numbers and enthusiastic, as they were, they
built a large school house, near the German Church, which after the dis-
memberment of the parish, was sold to the school board. In later years
Father Phelan repurchased the school property for the use of Our
Lady of Mount Carmel's parish; the people of the Holy Cross parish
having previously established a parochial school of their own. Father
Phelan, as owner and editor of the Western Watchman, had to depend
on his assistants for a good part of the parish work. They were
Father William Noonan, John L. Gadell, John J. Dillon, P. Woods,
James Sheil, John N. Kern, and William Moran. Up to a few years
before Father Phelan 's death the Rector of Our Lady of Mount Carmel
also acted as Chaplain of Calvary Cemetery. This perquisite has now
passed to the Rector of the Church of the Nativity. The Church
S. S. George and James at Ferguson was attended from Our Lady of
Mount Carmel until 1908, when the parish at Ferguson received a
resident pastor in Rev. V. J. McCartney.
484 History of the Archdiocese of St. Louis
For well-nigh forty-two years Father Phelan was identified with
the Church of Our Lady of Mount Carmel. He was a ready and force-
ful speaker. His sermons were orthodox in matter and clear-cut and
logical in manner. The preacher however, and still more, the journal-
ist, was not averse to an occasional commotion of the stagnant waters
of self-complacency, but his intentions were not evil, and he always bore
life's repercussions with equanimity. Father Phelan 's Sermons were
published by B. Herder in two stout volumes. Father John J. Dillon suc-
ceeded to the pastoral charge of Our Lady of Mount Carmel in 1915.
The parish now has over three hundred and fifty families.
The parish of the Immaculate Conception with its beauti-
ful Gothic Church on Lafayette Avenue and Longfellow Boule-
vard, is the third distinct parish of that name in the city
of St. Louis. The first, centering around Eighth and Chestnut
Streets, was abolished in 1874; the second around Jefferson
Avenue and Locust Street, was abolished in 1902 ; the present flourishing
parish of the Immaculate Conception was originally known as St.
Kevin's, but received its new title on May 10th, 1908, when Archbishop
Glennon blessed the church erected by Father Edward Shea, and when
the old church of the parish of St. Kevin's was converted into the parish
school.
St. Kevin's parish was the foundation of Father Patrick Lawrence
McEvoy who was ordained on October 28th, 1866, for the Order of
Carmelites, but was duly incarclinated in the Archdiocese of St. Louis
in 1872. After a brief stay at the Cathedral he was deputed in Novem-
ber 1875 to organize a new parish in the West End. He erected a tem-
porary church building which was dedicated on January 13th, 1876,
by Vicar-General Muehlsiepen in honor of Dublin's patron saint. On
August 1st, 1879, Father McEvoy resigned his charge and withdrew
from the archdiocese, probably to return to his monastery. The Rev-
erend Edward J. Shea was transferred from Indian Creek, where he
had labored for the preceeding four years, to the rectorship of the
struggling city parish, with its seventy-five families and its heavy debt.
St. Kevin's, however, grew apace and prospered under Father Shea's
wise and firm administration. On April 7th, 1889, Vicar-General Philip
Brady laid the corner stone for a new church, which the Rev. James
J. McCabe dedicated on September 15th, 1889, under the invocation of
St. Kevin.
When a new church seemed to be called for by 1904 Father Shea de-
cided to move nearer to the center of the parish. A fine site was
purchased about six blocks south of the old establishment. Here the
church was erected, a noble Gothic structure of stone, with an abbrevi-
ated tower. The new church was dedicated on December 19th, 1908 by
Archbishop Glennon in honor of God and the Immaculate Conception
Churches Dedicated by Bishop Ryan 485
of the Blessed Virgin Alary. The former St. Kevin's has been entirely
given to the use of the parish school of which the Sisters of Loretto
have charge. It is attended by four hundred and fifty pupils.
Father Shea's assistants since 1ST!) were the Fathers: John
O'Shea, John X. Kern, Philip Carroll, P. Morrissey, A. J. O'Reilly,
J. P. Foley, \V. L. Shea, J. A. Pleuss and D. Courtney.
Father Edward Shea was privileged to keep the Golden Jubilee of
his ordination on July 4th, 1918. His death occurred on September
23rd, 1920, after forty-one years of most fruitful service in the parish
of the Immaculate Conception.
Of St. Cronan's parish we have already written in connection with
Father Ambrose Butler, its founder and first pastor. Father Butler died
on September 6th, 1897, and was succeeded by the Rev. Jeremiah T.
Foley. His assistant for the last ten years was the distinguished con-
vert to the Faith from the Protestant ministry, the Rev. Russel Ignatius
Wilbur.
Two years after the establishment of the Holy Ghost parish in the
wide prairie district west of Grand Avenue and between Lindell and
Natural Bridge Road, the Irish Catholics were organized into a separate
parish bearing the title of the Visitation. Father Edward Fenlon served
as its first rector, having entered upon his pastoral duties in 1881.
A temporary church was erected and a school and rectory provided for.
The Coadjutor Bishop laid the corner stone of the church on November
13th, 1881, and blessed the completed structure on April 23rd, 1882.
On July 27th, 1885, Father Fenlon took a trip abroad : during his ab-
sence the Rev. Charles Van Tourenhout administered the parish. On
September 16th, 1890, Father Fenlon received his first assistant, the
Rev. John Lyons. After the death of Monsignor William AValsh in
1899 Father Fenlon was promoted to the pastorate of St. Bridget's
Parish, which was then showing the first signs of decline from its
former greatness. He never became quite resigned to his change from
the Visitation, and died on March 15th, 1907.
Father Edward J. Dempsey, who had been pastor of Mexico, Mo.,
for the previous eighteen years, was made pastor of the Visitation on
June 2nd, 1899. During Ins twelve years incumbency Father Dempsey
built the fine church and rectory on Evans and Taylor Avenues, for
which Archbishop Glennon laid the corner stone on April 4th, 1909.
The good Father, a priest of genuine simple piety, sickened and died
September 28th, 1910.
Under the terms of his will the Church of the Visitation received
approximately twelve or thirteen thousand dollars. The school in his
day had an enrollment of about three hundred and thirty pupils in
charge of seven Sisters of Loretto. Father Dempsey's successor at the
Visitation was the Rev. Patrick William Tallon, a native of Wicklow,
486 History of the Archdiocese of St. Louis
who came to America in his sixteenth year. After completing his theo-
logical studies at Cape Girardeau, young Tallon was ordained by the
Coadjutor Bishop Patrick Ryan, June 4th, 1876. The main points of
his priestly life are well summed up by one who knew him well :
"Father Tallon 's first appointment was assistant to Father Henry,
pastor of St. Lawrence 0 'Toole's Church, at which post he remained
eleven years. He was transferred from there to the Holy Name Parish,
succeeding Rev. Thomas Bonacum. After 25 years at the Holy Name
church, Mgr. Tallon was given charge of the Visitation Church, follow-
ing the death of Rev. E. J. Dempsey, its builder. During his first
five year's administration Mgr. Tallon paid off the entire debt of $50,000.
He was one of the consultors of the Archbishop, was a member of
the Orphan Board and for a score of years was president of the Ken-
rick Seminary Board, and one of the directors of the St. Louis Catholic
Historical Society. "
In recognition of his long and faithful service the Holy Father in
April 1916 conferred on Monsignor Tallon the dignity of a Papal
Prelate. He was a great friend of Father D. S. Phelan and served as
associate editor of the Western Watchman for a number of years. His
death occurred on Thursday morning, January 15th, 1920, Bishop
Gilfillan, of St. Joseph, preached his funeral sermon.
Father Tallon passed the biblical three-score and ten by one year.
He was, as the preacher said, a many-sided man, and he filled many
parts, and he filled them all creditably. ' '
After his death the Rev. Joseph Collins became pastor of the
Visitation Parish. Two of Father Tallon 's assistants, the Reverend
Fathers J. A. Dockery and P. C. Gavin deserve special mention here
as they were greatly instrumental under the pastor's guidance in can-
celling the heavy debt contracted in the erection of their fine church.
Chapter 62
THE COLORED HARVEST IN ST. LOUIS
The thirty-third parish of St. Louis in the order of erection, and
yet the first and onry parish, so far, for the colored Catholics of the City,
is that of St. Elizabeth, founded in 1873. From the city's very founda-
tion, St. Louis had a negro population which increased in proportion
to the general growth of the community. And of these colored people
a fair proportion must have been Catholics. Why have they made so
little outward progress as a distinct racial body within the Church?
Why have they but one church of their own, where the City boasts of
more than a hundred? It is a sad story, and yet there are gleams of
comfort and encouragement in it, which we must point out in connection
with the account of St. Elizabeth's.
The Catholic Church, being the loving Mother of all the faithful,
makes no distinction between Black and White, just as she made no dis-
tinction between Greek and Barbarian in the days of her youth. Every
soul is called to the faith, every soul is welcome to her fountains of
grace. Side by side the colored servant and the white mistress kneel
at the altar to partake of the banquet of the Lord. No priest would
ever refuse to minister to a negro Catholic on his sick bed. No bishop,
no priest would exclude any negro, man, woman or child from participa-
tion in the august sacrifice of the mass. Whence then the complaint
that the colored Catholics have not received from their Church all that
was due to them.
In order to understand and properly value this reproach, in as
far as it applies to the archdiocese of St. Louis, we must take a glance
at the extraordinary conditions under which the negroes became mem-
bers of our civic and religious organizations.
The institution of African slavery was introduced into the vast
territory of Louisiana, when "the merchant-prince Anthony Crozat,"
was granted the exclusive commerce of Louisiana in 1712. "Crozat's
charter permitted him to send annually a vessel to Guinea for negroes,
whom he might sell in Louisiana, to the exclusion of all others1. . . . But
few negroes were introduced, and these were bought by private persons
as domestic property.
In 1717 Crozat surrendered his charter, and the exclusive com-
merce of Louisiana was granted to the Company of the West, organized
for that purpose. The new Company heeded the demand for more
i Crozat's Charter, in "Sidney Biveso." "Early History of Illinois," p. 284.
Cf. Mcnette, vol. T, p. 227, or "Historical Collections of Louisiana," vol. Ill, p. 42.
(487)
488 History of the Archdiocese of St. Louis
laborers and soon imported five hundred negroes from the coast of
Africa. They disembarked at Pensacola, and a part of them were
sent to open a plantation nearly opposite the post at New Orleans.
A second cargo of five hundred negroes reached the colony in 1720,
and landed in Mobile. In the following year Biloxi received a third
cargo of the same size. In the spring of 1722, a Guineaman brought
two hundred ninety African negroes to Mobile, and another brought
three hundred more during the summer. But 1732, the number of
negroes in the colony had increased to two thousand."2 It was under
the rule of the Company of the West that Philip Francois Renault left
France in the Spring of 1719, with two hundred miners and laborers,
destined for what was then called "the Illinois."' On the voyage to
Louisiana he purchased at St. Domingo five hundred Guinea negroes
to work in the mines of what is now Missouri and Illinois. This was
the beginning of negro slavery in the territory of the archdiocese of
St. Louis. Many of our Catholic negro families claim descent from
these pioneers. Under the early French and Spanish regimes in the
Mississippi Valley practically all the slaves were Catholics: yet their
religious and moral development was slow and naturally attended with
difficulties. The memories of their former wild rites of paganism were
not easily uprooted. Then the masters were often averse to the general
advancement of their slaves through education : even religious instruc-
tion was often discountenanced. "The impression gained ground that
the negro would become discontented and rebellious, and so become less
useful as a laborer if his mind were enlightened."3
It is to the credit of the French and Spanish missionaries that
they defied such laws or rather prejudices, and insisted on the education
and Christian training of the slaves. The so-called "Code Xoir" or
Black Code obliged every slaveholder to have his negroes instructed and
baptized. It allowed the slave time for instruction, worship and rest,
not only every Sunday, but every festival usually observed by the
Roman Catholic Church. It prohibited under severe penalties all mas-
ters and managers from corrupting their female slaves. It did not
allow the Negro husband, wife, or infant children to be sold separately.
It forbade them the use of torture, or immoderate and inhuman punish-
ments.4 With perfect justice, then, did one of the leaders of the Amer-
ican Negroes, J. M. Smith in his attack on the supine indifference
of the Churches in regard to the welfare of his race, declare with em-
phasis : "Such are the churches . . . with one exception let it be
2 Slavery in Louisiana in the "Louisiana Historical Quarterly," p. 206-207.
3 Eutsch, Joseph, "Negro Catholics in the United States." "Catholic His-
torical Review," vol. Ill, p. 36.
* "Black Code," Art. 2, 4, 5, 6, 8, 11, 38. Gayarre, "History of Louisiana,"
vol. I, pp. 531-540.
The Colored Harvest in St. Louis 489
written upon every Protestant brow, for that one is the Roman Catholic
Church her doors and her consolations are open alike to black and
white, bond and free."5
''Catholic faith and discipline," says an authority on the subject,
"are known to have a wholesome effect on the race. Observing men
and judges of courts have remarked on the law-abiding- spirit existing
in Catholic colored communities. . . . And contrary to a prevalent
opinion, the negro, when well grounded in the Catholic faith, is tenacious
of it."6 Under the blighting rule of slavery, the Catholic Church was
the negro's main defender, teacher, and consoler. Xo doubt, through
her benign influence many a slave lived a happy and contented life :
yet it would be a misconception of the true state of his feelings to say
that the negro was better off and more satisfied in slavery than after
his enfranchisement. His consciousness of the injustice of slavery and
the corresponding desire for freedom are forced upon the mind of the
student of recent publications on the matter, "as is also the fact that
from beginning to end, these emotions are rooted in an undoubtedly
sincere and a deeply religious nature.''7
The emancipation of the slaves in 1862 brought a new great op-
portunity to the Church, and the Church realized it at once. The
Fathers of the Second Plenary Council of Baltimore, held from the
7th to the 21st day of October 1866, issued a Pastoral Letter to the
Clergy and Laity of their charge, in which the following passage is
to the point :
"We must all feel, Beloved Brethren, that in some manner a new
and most extensive field of charity and devotedness has been opened
to us by the emancipation of the immense slave population of the
South. We could have wished that, in accordance with the action of
the Catholic Church in past ages in regard to the serfs of Europe, a
more gradual system of emancipation could have been adopted, so
that they might have been, in some measure, prepared to make a better
use of their freedom, than they are likely to do now. Still, the evils
which must necessarily attend upon the sudden liberation of so large
a multitude with their peculiar dispositions and habits, only make the
appeal to our Christian charity and zeal, presented by their forlorn
condition, the more forcible and imperative,
We urge upon the Clergy and people of our charge the most gen-
erous co-operation with the plans which may be adopted by the Bishops
of the Dioceses in which they are, to extend to them that Christian
5 "The Mind of the Xegro as Reflected in Letters Written During the Crisis
1800-1860," edited by Carter G. Woodson. Washington: The Association for the
Study of Xegro Life and History.
6 Woodson, "The Education of the Xegro Prior to 1861."
7 Ibidem.
490 History of the Archdiocese of St. Louis
education and moral restraint which they so much stand in need of.
Our only regret in regard to this matter is that our means and op-
portunity of spreading over them the protecting and salutary influences
of our Holy Religion, are so restricted."8
Among the decrees of the Council in this matter the following are
to be noted: "Wherever it seems advisable to erect seperate churches for
the Negro Catholics, it may be done; but wherever it is judged more
proper and profitable for the Negroes, that they attend the same church
with the whites, the Ordinary must see to it that all cause for accusations
against the Church be removed. Hence all must have free access to
Christ, all that desire the holy sacraments, must be made welcome to
receive them, and a place must be provided for all where they can
assist at the tremendous sacrifice of the mass on Sundays and other days
of obligation. But the obligation imposed upon the clergy and the
people would be only partially fulfilled, if they only received the willing,
but refused to seek the unwilling and erring. Missions should there-
fore be held in the larger communities of negroes, to which non-Catholics
as well as Catholics were to be invited. The Superiors of Religious
houses are requested to come to the assistance of the Bishops ; the secular
priests, willing to devote their lives to the cause of christianizing the
negro, are praised for their charity. Priests of foreign countries are
also invited to participate in the great work. Orphan Asylums for
colored children should be founded. ' '9
The Third Plenary Council of Baltimore held in 1884, extended
this legislation by the appointment of a commission whose object should
be to aid the missions among the Indians and Negroes of the United
States and by appointing an annual Collection for these missions to
be taken up in every diocese.
In the archdiocese of St. Louis the colored people of the city and
its vicinity were placed in charge of the Society of Jesus with head-
quarters at the St. Louis University; whilst in the country parishes
and missions they were treated as members of the Congregation. In
many churches a certain number of pews were assigned for their use,
whilst the main part of the church was reserved for the other parishion-
ers. As early as 1858, the Jesuit Father William Koning, being ap-
pointed to labor specially among the negroes fitted out the upper
gallery of old St. Xavier's Church as a chapel for his wards. Father
Ignatius May carried on this work in 1861, and Father Henry Basel-
mans in 1862, the year of Father Koning 's death. Then came Fathers
Philip Colleton and James M. Hayes, each for one year, and in 1866,
Father Michael Callaghan was given the post, Father Van der Heyden,
his successor, had charge of it for two years, when he departed.
8 Pastoral-Letter of the Second Plenary Council of Baltimore, 1866.
9 Concilium Baltimorense Secundum, 1866, passim.
The Colored Harvest in St. Louts 491
A new era was now to begin in the pastoral work for the colored
folks of St. Louis. In 1872, Father Ignatius Panken, S. J., was called
from Leavenworth to take charge of the colored Catholics of St. Louis.
In Christmas week of that year a Fair was held for the benefit
of the Congregation of Colored Catholics in a hall that previously
served as a Baptist, and then as a Presbyterian Church, but now bore
the name of Vinegar Hill Hall. Father Panken attended the entertain-
ment, when the idea occurred to him that the Hall would make a
serviceable church for his people. The hall was bought for $5,000, and
quickly fitted out with all things required for a true house of God.
On May 18th, 1873, there was a grand parade of more than 10,000
people, at the conclusion of which the Coadjutor Bishop dedicated, the
church to the glory of God under the invocation of St. Elizabeth. It
stood on Fourteenth and Gay Streets. For twenty-two years, from
1872 until 1894, Father Panken continued, with one short interruption,
to guard and guide the fold of the Lord's sheep at St. Elizabeth's.
In 1890 he was sent to assist Father Ponziglione at St. Stephen's Indian
Mission. During his absence Father Martial T. Boarman was in
charge.10
"The most important event in Father Panken 's career," the his-
torian of St. Elizabeth's parish tells us, "was the coming of the Oblate
Colored Sisters of Providence on October 12th, 1880, to assume direction
of his school. Hitherto the school had been conducted in the basement
of the church : but three weeks after the arrival of Sister Mary Louis
Xoel and her three companions, it was removed to a building that had
been purchased for $2,700, a few weeks before. This new school added
to its former day school a boarding school and finally an orphanage,
which latter presently fissured off and became the most conspicuous
work of the Oblate Sisters, the Orphan Asylum for colored children
at Xormandy. In 1883 and 1884, the expansion of the Sisters' school
on 16th Street cost $11,500. Again, in 1890, Father Boarman bought
a lot for $2,000 and Father Panken put up an $11,000 structure for
the use of the Sodalities and school rooms.11
The Rev. Ignatius Panken was born at Duizel, Holland, November
28th, 1832. He offered himself to Father De Smet for the Indian
Missions, and entered the novitiate at Florissant, January 9th, 1857, was
stationed at Florissant and St. Charles, established the Sacred Heart
Parish at Florissant in 1865, accompanied Father De Smet to Dakota,
in 1870. From 1872 to 1894, he was pastor of St. Elizabeth's. In 1890,
when Father Martial T. Boarman supplied his place, Father Panken
was absent from St. Elizabeth's, attending the Arrapahoe and Shoshone
io Questionnaire- Answers, and Chancery Records.
11 ''Blossoms Gathered from the Lower Brancdies, " by an Oblate Sister, pp.
25-34.
492 History of the Archdiocese of St. Louis
Indians in Wyoming. In 1894 he retired to Florissant where he acted
as Spiritual Father until his death, March 20th, 1906.
Few priests in St. Louis were better known and loved than St.
Elizabeth's first pastor. He endeared himself to Catholics and Protes-
tants alike, and it was no small tribute to his merits that he directed
for years the conscience of the learned and venerable Archbishop
Kenrick.12
"After Father Panken. came Father Meuffels and in 1895, Father
Michael F. Speich, the last-named, continuing the work for sixteen
years. The long pastorate of Father Speich left its impression on the
parish ; he found it in a nascent state, and when called in 1911, to take
charge of a Jesuit community in Florissant, Mo., left it well organized,
free from debt, with a number of promising sodalities, societies, clubs,
etc."
In recent years the surroundings of St. Elizabeth's changed so
much from previous conditions that it was deemed advisable to seek
another and more central point for church activities. This was the
task of Father McGuire, the successor of Father Speich in 1912.
After much deliberation the property at 2731 Pine Street, known
as the Old Walsh Mansion was selected as the site of the new St.
Elizabeth's Chapel and parish home. This stately old dwelling, while
occupied by a St. Louis Club, had been enlarged by a double hall, and
the whole plant afforded ample room for a chapel, school, club-rooms,
and other appurtenances of a Community Center. The removal from
the old to the new site was a red-letter day in the history of St.
Elizabeth's. The leading Catholic Societies of the city turned out in
parade, and after the dedication of the chapel, Archbishop Glennon
and Mayor Kiel addressed an immense audience on the plans of the new
St. Elizabeth's and the good it was to effect among the colored people
of St. Louis. In 1914 Father McGuire secured for his school Mother
Drexel's Sisters of the Blessed Sacrament, an Order devoted exclusively
to work among colored people and Indians.
Their advent was to mark the beginning of a home for working
girls and a hospital, two institutions bulking large in the plan of settle-
ment work formed by the church. War clouds for a time darkened the
pastor's prospects. The dull condition of the market prevented him
from selling to advantage the old church property on Fourteenth
Street, and his white brethren, who helped the colored cause in the past,
and on whom he relied for present assistance, were too hard pressed
to respond. ' ' Yet Father McGuire 's courage did not fail or falter.
To quote his own words: "The divine mission of St. Elizabeth's
is more than to minister to those who have the true faith ; it is to mark
12 Father Panken was Archbishop Kenrick 's Confessor for a number of years
prior to the Prelate's death.
Tin Colon,! Harvest in St. Lou is 493
ms her own the entire colored population of this great city. In this
church the negro will find lighl and leading; her beautiful ceremonial
will impress and instruct him, her grand system of sacraments will
strengthen him to run his course like a giant, her priests and nuns will
counsel him and devote their best energy to all his needs."13
In 1918 Father Joseph Lynam came from Cincinnati to relieve
Father McGuire. Father Lynam was a native of St. Louis, where he
had a large circle of friends and acquaintances. He had spent many
years as a missionary among the natives of British Honduras, and his
wide knowledge and experience eminently fitted him for the arduous
work, in which he was engaged for seven years.14
Father Joseph Milet, S. J., succeeded to the pastoral charge of St.
Elizabeth's in 182,"). The present pastor is the Rev. William X. Markoe,
S. .1. There are from 2,000 to 3,000 Catholic negroes in St. Louis today,
scattered over the greater part of the city. St. Elizabeth's Church is
far too small for that number of worshippers. Besides, a part of the
multitude is too far away from the church. Consequently very many
colored Catholics attend the parish churches in their neighborhood,
where they are heartily welcome, but are generally assigned pews or
seats separate from the main part of the Congregation. This, at times.
arouses indignation on the part of the colored Catholics, who pretend
to see in it a sign that they are not welcome.
In the fall of 1923, four catechism centers were successively estab-
lished : at St. Joseph's (Biddle and 11th Sts.), Convent of the Helpers
of the Holy Souls (Washington Ave.), St. Nicholas' (Lucas and 19th
Sts.), and St. Patrick's (Biddle and 6th Sts.) St. Joseph's center was
subsequently discontinued. At St. Nicholas' center a school was opened
in 1924 which has over 400 colored children at present, At St. Patrick's
a special Sunday Mass is said for colored Catholics. Confirmation is
administered regularly at St. Nicholas and St. Patrick's.
In St. Louis County the Jesuit Father Arnold J. Garvey of St.
Stanislaus Seminary has charge of two Catholic Congregations of color-
ed folk, one at Anglum consisting mainly of descendants of former
slaves of the Seminary, and the other at South Kinloch.
13 From an Account of St. Elizabeth's Church by Father Maguire, S.J., in
Bnnday Watchman," October 27, 1918.
i-i Chancery Records.
Chapter 63
ARCHBISHOP KENRICK AND HIS SECOND COADJUTOR
Ever since the Archbishop's return from the Vatican Council most
of his manifold duties devolved upon two most efficient and faithful
men, the Coadjutor Bishop Ryan and the German Vicar-General
Muehlsiepen. And excellently well did they fulfill the trust reposed
in them. Running' in parallel lines of duty, their plans never came in
conflict, their labors ever tended to mutual support. This was owing
in part to the fact that their initiative was always controlled and sup-
ported by the real ruler of the great archdiocese, Peter Richard Kenrick.
lie. with the deep wisdom gained by long years of labor and prayer,
and with the dominant power of will that sought only the glory of God
in the advancement of the Church, held his hand to the pulse of his
people, and when no longer in immediate contact with them, inspired,
guided and controlled the ideas and actions of those whom he sent out
as the leaders of his priests and their congregations.
It was not a life of absolute retirement that the Archbishop led
during the twelve years of Bishop Ryan's coadjutorship. The visitation
of the parishes, the dedication of churches, the administration of the
sacrament of Confirmation, the ordination of candidates for the ministry
of the altar, no longer filled the days of the Archbishop with their
diverse calls. Yet doing these works through others, he shared in their
merit and consolation and, at the same time, trained his coadjutor
in the practical virtues of Episcopal life. Bishop Ryan himself has
borne testimony to this fact :
"It is only just for me to say that whatever qualities I may possess,
whatever wisdom of government I may have shown, are due to the direct
influence, the wisdom of the head and purity of heart of the man to
whom I am coadjutor. My sacerdotal and episcopal education of mind
and heart has been obtained under that man of general learning and
consummate priestly character, one of the greatest men among the great,
under him, to whom I know no superior in the Church of God today."1
The mutual relations that existed between the two great men, the
Archbishop and his Coadjutor, were of the most harmonious kind. It
was a true friendship that bound them together. "A friendship most
beautiful in the annals of the American Church, a friendship that re-
calls the twin lives of Paul and Timothy, and of Basil and Gregory.
Archbishop Kenrick always regarded Bishop Ryan as a child of his
i Farewell Address of Archbishop Ryan in "Western Watchman/' August
23, 1884.
(494)
Archbishop Kenrick and His Second Coadjutor 495
heart, and his predilection for him was as pure as it was honorable
to both. As he said on one occasion, il was not his mind that attracted
him, nor yel Ins manner; it was his big heart that won him. Archbishop
Ryan fairly worshipped his father and friend. On a certain public oc-
casion he declared that he was the greatest man lie knew in the Church
of God. As an indication of the lofty character of their communings
he said on one occasion that never, in all his long intercourse with Arch-
bishop Kenrick. had he ventured one familiar word."- Father Walsh
was righl in saying: "No two men were ever better fitted to carry on
a common work. Such was their mutual respect and mutual confidence
that a serious misunderstanding or disagreement Avas well nigh an
Impossibility. The one commanded as was his right, the other obeyed
as was his duty."3
Of course, these friendly relations being unknown to the world
at Large, there were many rumors afloat as to the ecclesiastical status
of the Archbishop. Some attributed his silence and retirement to a
certain taciturnity of pride, others to a broken spirit, and others again
to a direct command from Rome. Some time in March 1882, the
Spectator a weekly paper of St. Louis of a literary and social trend,
had begun the publication of a series of biographical notices of the
prominent men of St. Louis and, among them, gave a very eulogistic
summary of the life and labors of Bishop Ryan; and incidentally dis-
posed of the archbishop by the bold assertion that he had been retired
from all ecclesiastical functions. Catholics felt hurt at this slur upon
a man who was held in such high regard at Rome and throughout the
Catholic world as Archbishop Kenrick. Under date of March 25th,
1882, the Coadjutor, "fortiter in re," though "suaviter in modo," de-
molished the blundering impertinence of Editor Reavis : "Editor of
the Spectator: Will you permit me to correct a mistake wmich occurs
in the very friendly notice of me published in your last issue? Were
the matter purely personal to me, I should not trouble you; but as
its interesl is of a general character, and as possibly other people may
labor under the same impression as the writer of the article, I desire
that the correction may be full and emphatic. The writer says, * owing
to the fact that Archbishop Kenrick has been practically relieved from
all active duties since he took so strong a position in the Ecumenical
Council against the dogma of infallibility. Bishop Ryan has been the
real Archbishop/ etc. This is not the fact. The Archbishop possesses
all the powers and faculties he ever enjoyed, and I am simply his
Coadjutor. If I perform most of the episcopal work, it is solely be-
cause the Archbishop so desires it; and surely, after fifty years of great
2 "Western Watchman," June 14, 1884.
•"• Walsh, William, "The Life of Peter Richard Kenrick," p. 36.
496 History of the Archdiocese of St. Louis
labor and great self-sacrifice in the ministry, he should rest a little in
the evening of his day.
"Whilst the Catholic Church demands entire acceptance of a dogma
once defined, she allows great liberty of thought and expression pre-
vious to such definition. Among the strongest opponents of the ad-
visibility of defining Papal infallibility were the present Cardinal Pri-
mate of Hungary and Cardinal Newman; yet both have been created
Cardinals since the definition — the former by Pious IX, and the latter
by Leo XIII. Like our Archbishop, both submitted to the definition
when once promulgated. A new argument was furnished to them —
namely the decision of a tribunal which their reason had already ac-
cepted as the authorized and unerring interpreter of God's words to
man.'*4
On March 7th. 1883, Bishop Ryan ordained Francis Anthony
Diepenbrock. Joseph Leo Haar and Jeremiah P. Foley, and one Jesuit,
to the holy priesthood. On May 12th, however Bishop Machebeuf held
ordinations at the pro-cathedral of St. John. The corner stone layings
and church dedications, with the exception of the Church of St. Thomas
Aquinas, in St. Louis, St. Peter's in Jefferson City, and St. Patrick's
at Wentzville, fell to the lot of several prominent priests: Fathers
David S. Phelan, Henry Bfockhagen, 0. J. S. Hoog, J. J. Head, Peter
AVigger and Henry Van der Sanden. Vicar-General Muehlsiepen was
absent, at the time, on a visit to Europe. He returned to his post of
duty on the eve of the Feast of the Immaculate Conception. In its
issue of August 1883, the Western Watchman made the following
announcement, which proved to be founded on fact: "In a few weeks
coadjutor Bishop Ryan will set out for the Eternal city to take part
in the most important deliberative assembly that was ever engaged ex-
clusively with the affairs of the American Church. It is quite evident
from the notes received by the Archbishop that this Roman conference
will be called upon to formulate a general code of laws for the govern-
ment of the Church in the United States. All previous attempts at
such legislation have proved abortive, the acts of our Plenary Councils
of Baltimore being little more than easy lessons in Church Latin. These
Bishops will act as a regular committee on laws and will report their
work to a Plenary Council to be held soon after their return. They
will have the assistance of the best canonists of Rome in preparing their
draft of an organic law for the American Church, and the general dis-
enssion that will be evoked by the confronting of ancient use with the
experience and knowledge of the American prelates, will result in
a clear presentation of the actual situation of affairs in this country,
■* "The Spectator" was a weekly paper founded and edited by John R. K*;i vis.
devoted to art, society, the drama, literature, and matters of general social interest.
1880-1 -
Archbishop Kenrick and His Stcond Coadjutor 497
and enable Rome to take a active part in our legislation which she
never took' before. Rome is slow to commit herself to any policy; but
once committed, she is immovable. All we have to say is: May God
direct the work to the happiest results for His Own Glory and the
advancement of our young, but glorious Church."5
Bishop Ryan sailed for Europe on Saturday, September 29th. He
was accompanied by the Rev. P. J. O'Reilly, as Secretary. In Rome
he attended the meetings of the American bishops as Archbishop Ken-
rick's representative. The Roman authorities, favorably impressed by
the sterling qualities of his mind and heart and his stately bearing, con-
ferred upon him, in recognition of his worth, the title of Archbishop
of Salamis. It is reported that, on this occasion also, his appointment
as Archbishop Wood's successor at Philadelphia was decreed by the
Propaganda. The Prefect of the Propaganda, Cardinal Simeone, had
proposed his name. Archbishop Ryan, it seems, knew nothing about
the influences at work, and probably would not have been well pleased
at the efforts made to separate him from his dearest friend on earth,
Archbishop Kenrick. He returned home with his new title of Arch-
bishop of Salamis and entered once more upon the work laid out for
him as Coadjutor to the Archbishop of St. Louis. On May 22nd, 1884,
he, at the pro-cathedral of St. John raised a number of young clerics
to the holy priesthood, among them Henry Thobe, John Rothensteiner,
five .Jesuits and seven Franciscans. It was the last ordination held
in St. Louis by Bishop Patrick J. Ryan, for on June 8th, of the same
year, he was transferred to the Archdiocese of Philadelphia as the
sixth incumbent of that noble See."
When the news of Archbishop Ryan's promotion to the metro-
politan See of Philadelphia reached St. Louis, as it quickly did, there
came a feeling of mingled sorrow and pride over all the people. At
first it seemed impossible that he should have his home anywhere but
in St. Louis. Father Phelan well expressed these conflicting feelings :
"The clergy and people of the diocese, and indeed the people of
the West, regardless of creed, will be sorry to part with Archbishop
Ryan, for they have come to regard him as a very prominent item in
that sum total of advantages, upon which they base their religious worth
and social consequence. . . . The departing prelate has been identified
with all that is pure and noble and grand in this city for thirty-two
years. He grew into manhood here and developed into greatness under
our very eyes. He is a rare exotic, but he had grown so magnificently
under these western heavens, that we would fain claim him a product
of our soil. He leaves millions of people who have come to reverence
his worth; he is torn from a body of priests who honored, loved and
B "Western Watchman/' August 11, 1883.
,; Chancery Records.
498 History of the Archdiocese of St. Louis
cleaved to him. Although never clothed with powers of administration
among us, we have come to regard him as a parent, and his departure
is to us like the announcement to a family that their widowed mother
is to wed again.
"Archbishop Evan is a man of powerful influence, far-reaching,
yet sweetest withal. His activity is wide and deep, yet pervaded with
the perfume of gentleness, that makes its positiveness persuasive and
its vigor most refreshing. His opinions are most pronounced, his con-
ceptions of duty fixed and uncompromising; yet he knows how to curb
the impetuosity that would lead to collisions and to soften the asperities
that would produce only friction and discouragement. He is a man
with whom it is impossible to fall out more than once and not that once
long. As there is no see in the world he would not adorn, so there
is no clergy his presence would not bless.
"The transfer of Archbishop Ryan is a very great but justly de-
served promotion. He is now only titular Archbishop ; in Philadelphia
he will be metropolitan of the grandest city on the continent. New
York may be our greatest financially; Chicago may be our most enter-
prising and promising, but Philadelphia will be the paragon city of
our American civilization. Matthew Arnold delared it "The city of
America," and his judgment was nothing at fault."7
And again: "Archbishop Kenrick will be the heaviest loser by the
transfer of Archbishop Ryan; but he is so- detached from the things
of this world that he will regard this as a challenge to approach nearer
to his Divine model, Him, "who emptied Himself, becoming obedient
even unto death.' Some surmises have been indulged in as to the
character of the Pope's mandate and its effect in controlling Archbishop
Ryan's action under the trying circumstance of the call. These specula-
tions are vain: Archbishop Ryan will go where he is sent. Personal
preferences, personal friendships, all give way before the call of God,
and the will of His Vicegerent."8
At the farewell banquet given by the Priests of the Archdiocese
in honor of Archbishop Ryan, the great and gentle prelate pronounced
these touching words in praise of Archbishop Kenrick:
"He was my leader, and I followed, but now I am left alone at
the helm. I shall not now be able to say, as many of you remember I
have often said: "I will speak to the Archbishop." There is no chance
of that now. Sometimes, no doubt, you have thought that this was
a most convenient mode of getting out of a difficulty, but I felt my
dependence upon the Archbishop, and it was not the mere trick of a
diplomat, It was due to a feeling that there was a much stronger man —
a man of whom I have naturally looked up to from the age of twenty-
Western Watchman," June 14, 1884.
Western Watchman, * ' June 14, 1884.
Archbishop Kenrick and His Second Coadjutor 499
one. when I came here a priest -a man strong in his wisdom and ex-
perience to whom I could appeal."9
Archbishop Ryan arrived in Philadelphia on August 19th. His
reception by clergy and people was truly magnificent, the installation
services al the Cathedral were held on August 30th, the impression
made by the Archbishop was decidedly favorable. All was well with
Archbishop Ryan.
Bu1 what were the feelings of the lonely Archbishop in St. Louis,
bereft of his coadjutor? Archbishop Kenrick was not accustomed to
indulge his feelings: he was a man of quick action:
On Friday, September 1st, Archbishop Kenrick officially notified
Rev. Philip P. Brady, rector of the Church of the Annunciation, that
lie had appointed him Vicar-General of the diocese. It was assumed
by many that this appointment was but a preliminary to the higher
dignity of coadjutor, with the right of succession, especially as Father
Brady had been twice recommended by the bishops of the Province
for episcopal honors.10
The new Vicar-General was not a man of exceptional talents or
scholarship; but he had been a most laborious and successful priest.
Father Muehlsiepen, the Vicar-General for the Germans and Bo-
hemians and Poles, was expected home to take up again his work in the
diocese. And now the aged Archbishop rose to the height of the occa-
sion : he Avas done with coadjutors, he would do his own work. And he
was as good as his word. He came forth from his retirement of more
than twelve years and resumed the work of a bishop, apparently with
the same vigor with which in 1842, he had begun his episcopal career.
"He," as Father Walsh assures us, "visited every part of the
diocese, confirmed great numbers of children, and did all the work im-
plied in an Episcopal visitation. .Since his resumption of the active
duties incumbent upon the head of the diocese, he has confirmed at
least six thousand children every year."11 His confirmation tours begin
early in Spring and continue all summer. On his travels he is usually
accompanied by his Vicar-General Father Brady. The Archbishop bears
tin' fatigues and worries of travel over rough roads or no roads at all,
with remarkable patience and endurance. Every year he holds one
or two ordinations. In the seven years between Archbishop Ryan's
departure and his own Golden Jubilee he has ordained fifty-five priests,
and consecrated as Bishops two of his priests. In the summer of 1886,
he made the journey to Baltimore to invest Cardinal Gibbons with
the insignia of a Prince of the Roman Church. But along with this
and more than this, he has continued the headwork of the Archdiocese,
9 "Western Watchman," August 23, 1884.
io "Western Watchman," September, 1884.
ii Walsh, "Lite of Peter Riebard Kenrick," p. 39.
500 History of the Archdiocese of St. Louis
the "sollicitudo omnium ecclesiarum, " of a true shepherd of the
flock of Christ. In November 1884, he made the long and tiresome
journey to attend the Third Plenary Council of Baltimore, and sang
the Pontifical Highmass at the opening of the Council, whilst his former
Coadjutor preached the opening sermon on "The Church in Her
Councils." He took part in the deliberations of the Council, and in
forming that noble code of laws and regulations which under the name
of ' Decrees of Third Council of Baltimore" remains to this day in
binding force in all matters not abrogated by the Codex Juris. The
Archbishop was accompanied by Fathers Francis Goller and Thomas
Bonacum in the capacity of theologians. Archbishop James Gibbons.
as Apostolic Delegate, presided over the sessions of the Council. Four-
teen archbishops, sixty-one bishops, six abbots and one General of a
Religious Congregation were in attendance. The Council was formally
opened on November 9th. and continued for four weeks, closing on
Sunday. December 7th. 1884. 12 Archbishop Kenrick with his almost
four score years, began another period of seven years of tireless episco-
pal activity. Some of the priests still among us remember with honest
pride the day or the days when they had him as guest in their humble
home in the city or in town or village, administering the sacrament
of Confirmation to the lambs of their flock and speaking in a low
melodious voice to the people that crowded around to hear him, speaking
distinctly and intelligibly on some exalted theme. His frail form some-
what bent, but his eyes under the shaggy eyebrows luminous with a
subdued glow, and every word, every gesture announcing though un-
consciously, the splendid daring and gentle patience of a truly great
man and servant of God.13
Whilst the venerable Octogenarian Peter Richard was busily en-
gaged, not only in what may be called the head-work of the diocese,
but also in the exhausting labors of visiting the parishes, administering
confirmation to thousands, and ordaining priests, the Holy. See removed
two of his most zealous and faithful priests from the ranks and elevated
them to the full power and dignity of the episcopacy.
On November 30th, 1887, Archbishop Kenrick consecrated the Rt.
Rev. Thomas Bonacum, Bishop of Lincoln. Nebraska, and on the same
day of the following year, the Rt. Rev. John Joseph Hennessy, Bishop
of Wichita, Kansas, received, as the last one of a long line of Bishops,
the imposition of his consecrating hands. Both events took place in
St. John's Pro-Cathedral. It may be well to insert here the full list
of Bishops that are, through Kenrick. linked with the apostolic suc-
cession :
12 Acta et Deereta Concilii Plenarii Baltinioren*ds Tertii, 1886, passim.
13 Personal Recollections.
Archbishop Kenrick and His Second Coadjutor 501
1849, February 11, James Van de Velde, S.J. Bishop of Chicago;
1850, November 10, John McGill, Bishop of Richmond; 1851, March
25, John B. Miege, S.J., Bishop of Messenia ; 1854, July 25, Anthony
0 'Regan, Bishop of Chicago; 1857, May 3, Clement Smyth, Coadjutor
of Dubuque; 1857, May 3, James Duggan Coadjutor of St. Louis; 1859,
May 8, James Whelan, Coadjutor of Nashville ; 1859, July 24, Thomas
Grace, Bishop of St. Paul; 1859, May 8, James 0 'Gorman, Bishop of
Raphanea ; 1865, November 1, Patrick A. Feehan, Bishop of Nashville;
1866, September 30, John Hennessy, Bishop of Dubuque ; 1868, July 12,
Joseph Melcher, Bishop of Green Bay; 1868, September 12, John Joseph
Hogan, Bishop of St. Joseph ; 1872, April 14, Patrick J. Ryan, Coadju-
tor of St. Louis.
Then the last of the series Thomas Bonacum of Lincoln and John
Joseph Hennessy of Wichita making thirteen in all. The number of
priests ordained by him exceeds three hundred, whilst those ordained
by Bishop Ryan as Coadjutor numbered eighty-nine, and by other
Bishops, at the Archbishop's request, twenty-six.
On August 5th, 1888 Mass was said for the last time in St. Francis
Xavier's Church, Ninth and Lucas, the last church built in St. Louis
before Peter Richard's coming as Coadjutor. The building was then
turned over to the purchaser to be demolished. On July 31st, the chapel
and college of the St. Louis University on Grand and Lindell Avenues
were blessed by Father Henry Moeller, S.J.
The westward urge of the churches and institutions had begun.
The old order was changing, a new era was soon to open.
Chapter 64
ST. LOUIS PARISHES FORMED IN ARCHBISHOP KENRICK'S
LAST YEARS
The last ten years of Archbishop Kenrick's actual regime, 1882
to 1892, saw ten new parishes established within the city of St. Louis,
some with churches that are numbered even today among our archi-
tectural monuments, like St. Francis Xavier's, and St. Agnes; others
that had to be content for a shorter or longer space of time, with
more humble temples of God, but at last attained their ideals in
church construction, as St. Henry, St. Rose of Lima, St. Engelbert,
the Holy Rosary and St. Aloysius. Some of these parishes are now
among the strongest and most prosperous church organizations in the
diocese, and might appear to require the same minute and extensive
treatment as those that have gone before. Yet, we must remember
that we are now arrived among the living, of whom we cannot speak
so freely as of the dead, for fear of either offending their finer
sensibilities with excessive praise, or hurting their feelings with unfair
criticism. Moreover, these later parishes, when placed in proper cor-
relation to what has gone before and what has so far resulted from
them, do not possess the same importance, in a historical sense, as
pioneer parishes like the Old Cathedral, St. Mary's, St. Joseph's,
St. Patrick's, St. Vincent de Paul's, or S.S. Peter and Paul. The
earlier churches were conquests from the wilderness, the later ones
but extensions and divisions of these conquests. And the impulse
that formed the latter was but the necessary result of the life and
vigor going out from the pioneers. The glamor that clings to the
pioneer is lacking both in their priests and people. It is the Spring's
shy return, more than the full splendor of the summer sun, that is
regarded as the most interesting season of the year; so the beginnings
of the Church in St. Louis, amid poverty, hardships and constant
struggle, demand of the historian a larger share of interest, than the
living present. In order to get the true perspective of events we
must look at them from a certain distance of years : as to the events
of the present or the recent past we can only give the bare facts.
The parish of St. Thomas of Aquin in South St. Louis was carved
out of the territory of "the parish of the Franciscan Fathers, which
was originally organized as a mixed German-English congregation
and remained so for twenty years. In 1882 the members of St. Anth-
ony's parish, that were not of German descent, separated from the
main body of the congregation and obtained permission to organize
(502)
St. Louis Parishes Formed in Archbishop Kenrick's Last Years 503
a ii«'\v parish within the territory bounded by Utah Street, the Miss-
issippi River, Delor Avenue and the City Limits. On October 8th,
Rev. John J. Hennessy laid the corner stone, and on April 29th, 1883,
the Coadjutor Bishop blessed the Church. Rev. David J. Doherty
served as pastor of St. Thomas of Aquin from 1883 to April 28th,
1884.
His successor was the venerable Father Martin S. Brennan, then
in his manly prime. A parish residence and a school were added under
his administration.
On Father Brennan 's transfer to St. Lawrence 0 Toole's, on
December 28th, 1891, the Rev. Dr. John H. May was appointed to the
rectorship of St. Thomas of Aquin 's, and held the position until his
death on January 15th, 1908. Dr. May enlarged the church, and
Archbishop Kain blessed it on October 1st, 1893.
• After a brief administratorship Rev. Francis J. Jones was made
pastor, May 27th, 1908. Father Jones remained faithful to his parish
until his death on July 7, 1926. The school with an attendance
of 200 pupils is taught by seven religious of the Sacred Heart.1
The beginnings of the parish of St. Rose of Lima date back to the
early seventies wdien the pastor of St. Anne's Church of Normandy,
Father Adrian Van Hulst, S. J., built a rude wooden chapel on what
is now Hamilton and Minerva Avenues, for the use of the few scattered
Catholics living west of Grand Avenue.
Small as the chapel was, it also served as a school, in wrhich two
Sisters of Mercy from Normandy taught the children of the neighbor-
hood. Two other Jesuit Fathers interested themselves in the early
parishioners of St. Rose's: Father F. X. Kuppin and Joseph Real.
In 1883 Father Gerard D. Power, then chaplain of the Loretto Convent
in St. Louis, began to attend the mission on Sundays and Holy days
of obligation. He did not, however, reside at the place. On June
25th, 1884, almost immediately after his ordination, Father James J.
McGlynn was appointed as the first pastor of St. Rose of Lima's
parish. He found only thirty-five families in his district; but others
were coming, and he soon realized the necessity of building a new
church. But it wTas decided that it would be to the interest of the
parish to erect a building at a location further east. The new St. Rose's
Church and School were erected on Goodfellow and Etzel Avenues.
On October 26th, Vicar-General Brady laid the corner stone of the
church, and on June 21st, of the following year the structure was ready
for occupancy, after being blessed by Father Brady. Its seating
capacity was for five hundred people. In 1893 the new school was built
i Chancery Records and Thornton Adelman Barnet, "The Notable Catholn
Institutions of St. Louis," p. 83.
504 History of the Archdiocese of St. Lou
is
and placed in care of the Lorettine Sisters. Although large and impor-
tant Congregations like St. Mark's, St. Edward's, St. Barbara's, All
Saint's, St. Roch's, The Nativity Church, and St. Catherine were, in
the course of years, formed out of St. Rose of Lima's parish, the mother
church continued to increase and multiply spiritually. Thirty priests
and forty Sisters were born within the limits of its former territory.
A new and much larger school was built in 1900, accommodating seven
hundred pupils, and the crowning glory of the parish, the beautiful
stone church, was commenced in 1909. The corner stone was laid on
June 27th, of that year, the day making the twenty-fifth anniversary
of Father McGlynn's ordination, whose entire priestly life was spent
in the service of St. Rose of Lima's parish. On Sunday, September
18th, 1910, this the third church of the parish, was dedicated by Arch-
bishop Glennon.2
Of St. Francis Xavier's Church adjoining St. Louis University,
Ave took occasion to speak in connection with the later history of that
grand institution. Suffice it to say in this place that the parish, in
Father H. J. Bronsgeests days, numbered about one thousand families,
and that the parish school numbered two hundred and fifty pupils,
who were in charge of the Sisters of Charity of the Blessed Virgin
from Dubuque, Iowa.
St. Henry's Church on California Avenue and Rutger Street is
numbered as the forty-eighth church in the city. It Avas erected by and
for German Catholics.
On January 16th, 1885, Father John A. Hoffmann, who had been
recalled from the temporary administration of the church at Boon-
ville, in Kansas City diocese, was commissioned by the ecclesiastical
authorities to organize a new German parish in the territory bounded
by Grand and Geyer Avenues, and Eighteenth and Clark Streets.
At a meeting held in a public hall, the organization was formed, and on
March 13th, the tract of land now in use for the church and school
were bought. The corner stone for the new church and school was laid
on June 28th, and the building dedicated in honor of St. Henry, on
on Sunday, September 13th, by Vicar-General Henry Muehlsiepen.
In 1890 a parsonage Avas built, facing on Rutger Street, The parish
school numbered about 200 children, in charge of Sisters of St.
Francis.
The parish prospered under the able leadership of its energetic
and zealous pastor, so that in 1896 the building of a neAv church had
been decided on.
But the cyclone of May 27th of that year laid St. Henry's church
and school in ruins. A temporary church Avas hastily erected out of
2 Cooke, Anna Dolores, St. Eose's Church, 1910.
St. Louis Parishes Formed in Archbishop Kenrick'& Last Years 505
boards, to serve as a place of worship, until the old church and school
could be rebuilt. It was dedicated by Archbishop Kain on November
26th. The erection of the contemplated new church had to be tempor-
arily abandoned, but was again taken up in the spring of 1909.
The corner stone of the structure was laid by Archbishop Glen-
non in May 1909. As the entire sum necessary for building operations
was on hand, the church was completed early in May 1910.
The precarious condition of Father Hoffmann's health caused him
to ask for an administrator of the parish with the right of succession,
and he obtained the person of his choice, his former assistant, the Rev.
Henry Hussmann, rector of St. Henry's church, Charleston, Mo. Father
Hoffmann did not live to see the completion of his life's monument.
He died on September 15th, 1909.
Father Hussmann having become pastor of St. Henry's, carried
out all the plans and ideas of the founder. The dedication service
were held on June 12th, 1910, Archbishop Giennon officiating. The
parish also celebrated the 25th anniversary of its organization in con-
nection with the dedication of its new church.3
Of the assistants to Father Hoffmann at St. Henry's from 1890
until 1909 we may subjoin the honored names of the Fathers Henry
Hussmann, George Koob, A. J. Von Brunn, Joseph F. Lubeley and
Henry C. Petri, all of them still among the living and active members
of the diocesan clergy.
The parish of St. Leo on Twenty Third and Mullanphy Streets
was organized in 1888. At that time the mother church, St. Bridget's,
was perhaps the most populous of the city. Father Jeremiah Harty, the
future Archbishop of Manilla, and subsequently of Omaha, but then
only a young assistant to Father William Walsh of St. Bridget's, was
entrusted with the organization of a new parish in the territory,
which was to be taken from the northern part of the mother church.
•A suitable site was purchased, and a temporary church structure was
dedicated by Vicar-General Brady. On May 31st, 1889, Father Harty
received an assistant in the person of Father James J. O'Brien. The
Bishop of Wichita, J. J. Hennessy, came on September 1st, of the same
year, to bless and lay the corner stone of the new church of St. Leo,
which was completed in the following year and dedicated by Archbishop
Kain. A school building and parsonage were also erected by Father
Harty.
In 1904 Father Harty was elected to the archiepiscopal See of Manilla,
Philippine Islands. He was succeeded as pastor of St. Leo's by the
Rev. James T. Coffey, formerly rector of St. John's. The parish con-
tinued to prosper, and became one of the largest in the city. Its
Das Katholische Deutschtum von St. Louis, ' ' pp. 65-68.
506 History of the Archdiocese of St. Lou
IS
parochial school in charge of the Sisters of St. Joseph, showed an en-
rollment of eight hundred and fifty children. This is certainly an
unmistakable index of the condition of the parish at that time. The
present number of pupils is about six hundred and eighty. Father
James T. Coffey remained in charge of the parish to the present day.
The clergy of St. Leo's have charge of the chapel of St. Louis in
the Home for the Aged of the Little Sisters of the Poor.4
St. Engelbert's parish in Northeast St. Louis was from the start
one of the most promising church organizations in St. Louis, and
now, after a long period of rest, is making good its early promise. It
is a parish of German Catholics, and was organized in 1891 in the
region occupied by truck gardeners and dairymen.
Father Anthony Pauck was its founder and first pastor. A tract
of six acres was bought for the parish. The first meeting of the new
congregation took place on March 30th, 1891, in the home of the lead-
ing parishioner Engelbert Schaefer. The plans for the proposed Church
of St. Engelbert, including school and Sisters residence were accepted.
In 1891 the foundation was laid and the church was opened for divine
worship, Vicar-General Muehlsiepen performing both functions of
corner stone laying and dedication, the latter on November 22nd, 1891.
The rectory was built on Marcus Avenue adjoining the site of the
present imposing Church of St. Engelbert. The immediate vicinity
of the church began to build up rapidly after proper grades and a
system of sewerage were established.5
Rev. Father Pauck came to St. Engelbert's parish from Glasgow,
Mo., where he had labored as pastor for sixteen years. He died April
14th, 1908.
"Father Anthony Pauck was of a genial disposition," wrote the
Rev. Dr. Selinger, "He had the rare gift of interesting young men in
the choice of their future vocation. A number of priests owe to him
the first awakening of their call to the ministry of Christ. He made
personal sacrifices of his money and time. He started them in Latin by
instructions and assisted them financially to continue their studies.
After their ordination he continued as their Father by advice and warn-
ing. Always busy with parish work he still found leisure to help
educate boys for the priesthood. He had winning ways with the
people. In St. Charles, where he was assistant, he is still remembered
for his charities. In Glasgow where he was pastor, the fruits of his
ministration still endure."0
Father Pauck 's successor at St. Engelbert's, Rev. Frederick H.
Schulte died February 27th, 1916. After him came the Rev. August
4 Thornton, 1. c, 195 s. s.
5 "Das Katholische Deutschtum, " pp. 53-56.
v Selinger, Dr. Jos., in ' ' Our Pastors in Calvary, ' ' p. 101.
St. Louis Parishes Formed in Archbishop Kenrick's Last Years 507
Ilappe who resigned his charge, October 6th, 1918, whereupon that
genial priest and devout client of Mary was Father John L. Gadell
appointed rector. Father Gadell's death occurred within three years
of his appointment, February 15th, 1922. His successor, the Rev.
August Von Brunn, at once took measures to erect the long-discussed
Church of St. Engelbert which is now the pride and joy of the people.
The Church of the Holy Rosary was organized in July 1891 and
governed by Father Daniel J. Lavery from that time on to the present
day. The first church, a modest brick structure, was blessed by Vicar-
General Brady, on December 20th, of the same year. The school was
established about the same time and placed in charge of five Sisters
of St. Joseph. In 1909 it showed an enrollment of two hundred and
thirty children. The parish has had a steady growth and has not
even now reached its climax. A new and quaintly beautiful church
was accordingly provided for its use. Its dedication by Archbishop
Glennon took place in 1923. The Rev. Dr. Lavery holds the position
of Defensor Matrimonii in the Matrimonial Court of the archdiocese.7
St. Agnes parish was the result of a misunderstanding. Prior
to 1890 the Rev. Constantine P. Smith was pastor of the ancient church
of the Assumption. As the neighborhood of the church had been gradu-
ally turned into the great brewery center of St. Louis, and for that
matter, of the United States, the quiet, studious pastor determined to
supersede the Assumption church with a new one in a new location,
farther west and to give it the name of St. Agnes. The corner
stone was laid on September 28th, 1890 by Vicar-General Brady. The
church was dedicated December 6th, of the following year by Bishop
Edward Fitzgerald of Little Rock, Arkansas. The dedicatory sermon
was preached by Archbishop Ryan of Philadelphia. After the com-
pletion of St. Agnes church, Archbishop Kenrick declined to abolish
the old church of the Assumption, and appointed the Rev. Thomas
Cooney to take charge of the eastern part of the dismembered parish.
Father Cooney had as successors at the Assumption the Rev. Fathers
Patrick Dooley, and William Randall. The latter made the place the
center of the diocesan Missionary Band. It is still a live parish
with a school of three hundred children under six Sisters of St. Joseph
and one lay-teacher. The present pastor is the Rev. William L. Shea.
The parish of St. Agnes remained in charge of Father Constantine
Smith until the autumn of 1897, when ill health forced him to lay
down the burden. He sought to regain health in travel, but died in
New Orleans on January 5th, 1898.
7 Thornton, p. 201, and Chancery Records.
508 History of the Archdiocese of St. Lo
ins
Father Constantino Smith was born June 2nd, 1838, in Comity
(avan, Ireland, and came to America when he was only twelve years
old. He made his theological course at Cape Girardeau and, after
his ordination at the hands of Archbishop Kenrick, was appointed
assistant priest at St. John's Pro-Cathedral. Here his love for sacred
learning found a congenial home in Archbishop Kenrick 's excellent
library. Here he became one of the most scholarly priests in the
West, and here he contracted the staunch friendship with his great
archbishop, that was a comfort for both in the days of supreme trial:
4 'those stormy days when minds were severely tried," as Father Phelan
remarked. "and our great Metropolitan's intellect received the terrible
wrench from Avhich it never recovered."
Father John J. Tannrath. who had acted as administrator of the
parish since December 27th, 1897, was now appointed as its pastor.
Father Tannrath built the present fine school of St. Agnes, which
was opened in September 1905, with four hundred and fifty pupils in
charge of nine Sisters of St. Joseph. On Monsignor Tannrath 's ap-
pointment to the pastorship of the Old Cathedral, Father John S.
Long succeeded him at St. Agnes.8
St. Aloysius parish, in the southwestern part of the city, was
organized by Vicar-General Muehlsiepen in January 1892.
On May 27th, 1892, Rev. F. G. Holweck, assistant at St. Francis
de Sales, parish, received the appointment as the first Rector of St.
Aloysius parish. But because no one could be found at the time to
replace him at St. Francis de Sales, Vicar-General Muehlsiepen acted
as administrator at St. Aloysius. The building of the temporary church
was begun on August 16th.
Rev. F. G. Holweck assumed charge of the parish on Sunday.
September 4th. On the next day the parochial school was opened.
Twenty-four pupils answered the roll call, most of whom formerly
attended St. Bernard's school. A census of the parish was taken soon
after, which showed sixty families; mostly of the laboring class. Ten
acres of land had been purchased on Reber Place, and laid out in three
blocks, the middle one being reserved for church purposes, the other
two being divided up into lots for sale to Catholic Germans. The
youthful pastor Avas accordingly compelled to take up the duties of
the real estate business in addition to his pastoral and other obliga-
tions. These lot's soon found ready sale, and the parish grew rapidly
until it contained about one hundred and thirty families. As the old
frame church could no longer accommodate the congregation, a new
Western Watchman," February 8, 1898.
St. Louis Parishes Formed in Archbishop Kenrick's Last Years 509
substantial building was determined on in 1898, of which the corner
stone was laid on May 7th, by Vicar-General Muehlsiepen. A spacious
basement was built, and covered in for temporary use: "In 1900 the
parish numbered 200 families, including an Italian colony. The school
numbered 200 pupils, and was in charge of the Sisters of Notre Dame.
After the demise of Father Peter Lotz of St. Francis de Sales church.
May 14th, 1903, Father Holweck was appointed as his successor, and the
Rev. Francis G. Brand, as rector of St. Aloysius.9
Father Brand, at the time of his coming to lead and govern the
parish for almost a quarter century, had a distinguished record of
varied and successful missionary labor. He was born at Taos, the
favorite mission of the saintly Jesuit Father Helias, from whose hands
he received his first holy Communion. After his ordination by Arch-
bishop Kenrick on May 30th, 1885, the young priest was assigned to
St. Francis de Sales church as assistant. In 1888 he was sent to
Charleston, where he built the fine school and, in addition to St.
Henry's Church of Charleston, attended the scattered missions of
New Madrid, Caruthersville and Cooter, Belmont, East Prairie, Bird's
Point, Texas Bend and Sikeston. From Charleston he also organized
the Church of Oran and built its first church. In Sikeston he bought
a Protestant church and arranged it for the use of the Catholic Con-
gregation. This vast mission field Father Brand was requested to
leave in order to organize a new parish in Shrewsbury, a suburb of
St. Louis. Here also he had established church and school, when
Archbishop Kain sent him to the northeast corner of the State for
the same purpose. With his usual energy Father Brand set out for
the long neglected field of labor. Kahoka in Clark County was his
place of residence : here he built a church and rectory, and from here
he attended the missions of Wayland, Chambersburg and Mudd Settle-
ment, and said mass in private houses at Downing, Memphis, Hitt,
A vela, Acasto, Athens, St. Francesville, Alexandria, Wyaconda and
others. Some of these names sound sweetly reminiscent to the readers
of Father Lefevere's letters of the early thirties of the nineteenth
( lentury.
And now after fifteen years of hard, rugged journeys through the
swamps of the Southeast and the hill country and prairie lands of
the Northeast, Father Brand was to complete the work that was hard-
ly begun among a poor and listless following. There was but a base-
ment church and a heavy debt. Yet the obstacles and pitfalls of the
situation did not seem insurmountable. He paid off the old debt, he
B Holweck, F. G., in "Das Katholischo Deutschtum in St. Louis," pp. 10-14.
510
History of the Archdiocese of St. Louis
built a new church and a house for the sisters, and a house for the
priest and lastly a house of God that is a real credit to the parish
and a source of pride to the diocese. In November 1924 ground was
broken for the new edifice, and the corner stone was laid by the Arch-
bishop under the most auspicious circumstances on Sunday, May 2,
1925.10
The dedication of the really noble structure by Archbishop Glennon
took place, April 25, 1926.
10 Eev. J. W. Souvenir Album of Eev. H. F. M. Brand's 25th Anniversary,
1910, pp. 19-28.
Chapter 65
THE ALEXIAN BROTHERS
"The fruit which we have gained forever, is that which thou, O
God, hast accepted," may be appropriately said of the unknown founders
of the Alexian Brotherhood, who banded themselves together at Mechlin
in Brabant during the terrible ravages of the pest in the fifteenth cen-
tury. They were laymen, having taken no vows nor adopted any rule
of life, except the Christian rule of Charity to succor their brethren
stricken with the plague. This sentiment also guided them in select-
ing their heavenly patron, that perfect model of most generous contempt
of the world, St. Alexius. The son of a Roman Senator in the Fifth
Century, born in a palace on the Aventine Hill, Alexius might have
risen to high position in the Empire. In obedience to his Father's will
he married a lady of beauty and wealth and of a gentle, religious dis-
position, but as he had learnt that "riches given, remain our own,"
and fearing that the fascination of temporal honors and pleasures might
gradually undermine the best intentions, he left his bride immediately
after the marriage ceremony, using the Christian liberty of separation
before consummation, and led the life of a lonely pilgrim, unknown to
all the world, and died under the stairs of his father's home as an un-
known beggar.
Contempt for the world was one side of St. Alexius' character; deep
helpful love for the poor, sick and wounded, and outcasts of society
was the other. Visiting the hospitals was his dearest occupation. The
choice of such a patron saint would indicate, that the Alexian Brother-
hood had appointed as the life work of its members, the care of the
poor sick, and afflicted in body or in mind. And this is exactly the
case : In all countries the members have been known and revered
for their devotion to the sick in cities, and to the wounded on the
battlefields. According to a statement made by one of their members:
"The Alexian Brothers are a Community of Lay Brothers, who have
their Motherhouse in the ancient City of Aix la Chapelle, Germany,
and their Novitiate and Nurses' Training school at the Alexian Brothers
Hospital, Chicago, Illinois, where the Novices receive a training which
entitles them to the privilege of making their State examination for
Registered Nurses, either in the State of Missouri or Illinois, the school
having been registered with the State board of education and registra-
tion."
The first settlement of the Brotherhood in America was made in
Chicago in 1866 by Brother Bonavcnture Thelen, with the hearty ap-
probation of Bishop Duggan.
(511)
512 History of the Archdiocese of St. Louis
The Alexian Brothers' Hospital of St. Louis was founded in
September, 1869, by Brothers Paulus Tollig and Alexius Bernard, who
had been sent from Chicago by their Provincial, Brother Bonaventure
Thelen.
In St. Louis they were encouraged from the start by Archbishop
Kenrick and the two Vicars-General, Father Patrick J. Ryan and
Father Henry Muehlsiepen, the latter entertaining them at his residence
until they found a location.
On September 21st, 1869, they purchased the old Simons Mansion
surrounded by five acres of land and commanding a good view of the
river. The price was $25,000, and they had only one thousand to pay
down, but the owner, James Lucas, donated the sum of a thousand,
and almost everywhere the Brothers went to collect they were received
kindly and their request answered with generosity. Begging from door
to door for some time, they were at last able to equip their new
home and prepare a chapel. On December 7th, the Hospital was
dedicated by Vicar-General Muehlsiepen, and in April the}^ were ready
to receive patients. The first one who applied for medical treatment
was a priest, Father Stroombergen, a circumstance the Brothers con-
sidered auspicious.
The opening of the Hospital, therefore, dates from April 12th,
1870. The Hospital having become inadequate to meet the many ap-
plications for admittance, the corner stone for a new and more spacious
building was laid on Pentecost Monday 1873, by the Coadjutor-Bishop
Patrick J. Ryan, and on the 4th of July 1874, the new hospital was
consecrated by the same prelate.
On May 2nd, 1889, a contract was awarded for another wing to
the hospital, doubling its capacity, which was opened and dedicated
in October 1890, by Very Rev. Van der Sanden, Chancellor of the Arch-
diocese, who was resident chaplain for the Brothers during twenty-
three years.
In 1924 a Nurses' Home was erected, and in 1925 a new Dispensary
Building in place of an old Residence adjoining the Hospital, which had
been in use as a Dispensary for some years.
The Alexian Brothers Hospital, has a capacity of 250 beds, for
male patients only, and is located on the Corner of South Broadway
and Osage Streets, on a plot of five acres, surrounded by gardens and
parks overlooking the Mississippi River. The hospital is divided into
two General Departments. The first department is the hospital for the
care of surgical, medical, eye, ear, nose and throat, and genito-urinary
ailments. The second department separated from the foregoing, consists
of two divisions : one for enebriates, and the other for the milder
Tin A 1 1. mi ii Brothers 513
nervous ailments. The Hospital is managed, and the patients are
nursed by the Alexian Brothers.
The cyclone of 1896 unroofed part of the Alexian Brothers Hospital
and damaged several of the avails. Attending to the consequent repairs,
the Brothers took the opportunity of adding another story to the
building.
The present equipment is splendid, particularly the laboratory, but
there is a growing ambition of the Brothers to have the best of every
scientific device known to alleviate the sufferings and cure the diseases
of their patients. The Alexian Brothers Hospital consists at present of
three units, namely : The hospital for surgical and medical cases, the
sanatorium for nervous and mental cases, and the dispensary where
all deserving patients, both male and female, are given treatment and
medicine without cost.
The staff of the hospital consists of twenty physicians and sur-
geons of first rank, and the patients of other recognized members of
the medical profession are welcomed at all times. In addition there
are eight resident physicians and internes. In fact, the work of the
Alexian Brothers is distinguished by a spirit of broad Christian charity.
The Free Dispensary is a blessing to the poor of South St. Louis,
of whom over three thousand are treated in the course of one year,
in its different departments, making on the average from 12 to 14,000
visits, as many have to call several times before a cure is effected. No
poor sick man, no matter what may be his color, creed or nationality,
is refused admission to the Hospital, as long as there is a vacent bed in
the house. The Brothers are twenty-two in number. The life they
lead is indeed most self-sacrificing, and it is a life hidden with God.
Many a story, bright, cheering and hopeful, could those silent walls
relate, of men that came here or were brought here, to find relief from
bodily pain and anguish of mind, and who found all that, and much more,
the peace of a good conscience restored. And how many other stories
sad, tragic, heartrending, of those who came to say a last fond fare-
well to those they loved more than all on earth, and whom they would
never again meet in life. But the weather-beaten walls remain
silent, and the Brothers keep no record, save that of name, and date of
birth and death. Charity hides the rest. One of the saddest things
in life is to witness day by day, not only the countless ills that afflict
mankind, but also the trembling sorrow and struggling hope of those
that are doomed to overpowering bereavement. The Alexian Brother-
hood has chosen this very saddening life as its course of Christian
activity, and for this reason alone, if for no other, it deserves the highest
respect from all.
Vol. 11—17
Chapter 66
THE PASSIONIST RETREAT AND PREPARATORY SEMINARY
The last of the religious Orders of Men received into the Archdiocese
by Archbishop Kenrick was the Congregation of the Passionist Fathers,
in 1884. "The Passionists are neither monks, nor friars nor canons
regular:" yet they have the charm of monasticism about them. Their
homes are called Retreats, their superiors simply Rectors. To the
simple vows of poverty, chastity and obedience, they add the fourth :
to promote love and devotion to the Passion of Our Lord. Hence their
popular name, Passionists.
The chief work of the Fathers is the giving of missions to the
people and retreats to the clergy and Religious Communities. They
do not, as a rule, take charge of parishes, but act as a reserve corps in
the Church and are ever ready to come to the aid of the diocesan clergy.
These items about the Passionists in general are taken from the
beautiful book "The Passionists" by Rev. Felix Ward, one of the
early American members of the Order.
The founder of the Congregation of the Passion, Paul Danei, now
canonized as St. Paul of the Cross, a singularly gifted, stately and
handsome youth, came of a noble but impoverished family of Northern
Italy. It was the scoffing age of Voltaire, in which he lived: but his
faith and his virtues shone all the brighter for the darkness and misery
that lay all around him.
In 1714 he joined the Venetian army against the Turkish invaders.
In the midst of the turmoil of war came the call of God, that he should
found a new Order of Religious. His efforts met with success. Pope
Benedict XIII approved the Congregation. Paul and his brother John
were ordained to the priesthood by the Pope himself. In 1740 the
saintly founder revised the rules of his Congregation, and on May
15th, of the following year Pope Benedict XIV gave his formal ap-
proval, by rescript, and in 1801, the mart}rr-pope Pius VII confirmed
it solemnly by the Bull Gravissimas inter causas. Pope Clement XIV
assigned to the Passionists the Church of S.S. John and Paul with the
house attached to it for a Retreat. S. S. John and Paul has been the
headquarters of the Passionists ever since. St. Paul of the Cross died
on October 13th, 1775, at the age of eighty-one years and nine months,
"Read the Passion of Our Lord for me" were his last words on earth.
On September 22nd, 1784, Pius VI declared the servant of God, Venera-
ble, in October 1852, Pius IX declared him Blessed, and on June 29,
1867, he canonized St. Paul of the Cross. At the death of the Founder
there were two Provinces, twelve Retreats and two hundred and eighty
(514)
The Passionist Retreat and Preparatory Seminary 515
professed Passionists. Emperor Napoleon dissolved the Congregation ;
but at the return of Pious VII to Rome it was restored. Pope Pius IX
who, as Count Mastai-Feretti had desired to join the Passionists, became
their great protector and friend. The quick expansion of the Order
was one of the marvels of the age. England, once "Our Lady's Dowry."
received them with gladness. Father Dominic, the Passionist, was chosen
by Divine Providence to receive England's most distinguished convert
the future Cardinal John Henry Newman into the Church.
America, too, gave a hearty welcome to the loving, genial sons of St.
Paul of the Cross. Bishop Michael 0 'Connor of Pittsburg, when at Rome
in 1843, visited the shrine of St. Paul, and then went straightway to
the Second Founder, Father Anthony of St. James, to ask for a colony
of Passionists for his far-away diocese. The choice for the mission
fell on Father Anthony Callandri, Albinus Magno, Stanislaus Parezyki,
and Brother Lawrence Di Giacomo. During their stay at Philadelphia
they received gracious attention from the saintly Bishop Neuman.
Bishop O'Connor offered them the choice of two sites for their Retreat,
one at Lawrenceville on the Allegheny River, the other on a hilltop
high above the town of Birmingham. The solitary, hilltop covered
by the forest primeval was chosen by Father Anthony. Here the
Fathers built their Retreat and began their work of preparation for
their mission. Father Anthony was regarded by all as a saint. Under
his wise and benign administration the good work made progress in
every way. Wonderful conversions were made ; from all sides came
the requests for missions and retreats: also from St. Louis. Arch-
bishop Kenrick, one of the most intimate friends of the Bishop of
Pittsburg, had as early as 1865, invited the Passionists to locate in
his archdiocese, offering them a very desirable place in the suburbs of
the rapidly growing city. This generous offer the Fathers were forced
to decline, owing to the scarcity of members in the promising, but as
yet very small American Province.
In the fall and winter of 1883-4, whilst the Passionists were en-
gaged in giving missions in St. Louis, the subject of accepting a founda-
tion in the archdiocese was frequently spoken of by some of the leading
priests of the city, as Fathers Harty, Tobyn and Hennessey. Both
clergy and people seemed very anxious to have the Fathers in their
midst.
In 1884, during a mission in St. John's Church, Father Charles
Lang, Rector of Sacred Heart Retreat, Louisville, Ky., approached
Archbishop Ryan on the subject of the new foundation. The Arch-
bishop was pleased with the idea and assured the Father, that it met
his entire approval. He added that he would mention the matter to
Archbishop Kenrick. Everything being satisfactorily arranged, the
Fathers purchased a plot of ground on Page Avenue, known as the
Foster Place. It was beautifully located and convenient to the city.
516 History of the Archdiocese of St. Louis
There was a handsome residence on the grounds, a great barn, a house
for the servants, and a conservatory for flowers.
The little community took possession of Foster Place on November
1st, 1884. Mass was offered for the first time in the chapel of the
Retreat on November 10th. One of the Fathers, Gaudentius, was ap-
pointed chaplain to the Christian Brothers whose College was nearby.
Father Charles as Rector, and Father, Gaudentius, Peter Hanley,
Xavier Sutton and Brother John, formed the first Passionist Community
in St. Louis. But as the westward movement in the city continued and
threatened to disturb the solitude of the Retreat, the Fathers resolved
to secure a more suitable place. This they found in Normandy, just
outside the city limits. A fine tract of twenty acres was purchased, and
the property on Page Avenue was sold. Father Charles, who had in
the meantime been occupied in giving missions, among them one very
fruitful one in the little parish of Jackson in Southeast Missouri,
returned to Hoboken; and Father Felix Ward was made Superior.
On January 1st, 1889, the Fathers took charge of the quaintly beautiful
Church of St. Anne in Normandy. This church had hitherto been in
charge of the Jesuit Fathers who now, with the permission of the
Archbishop and the Hunt heirs, courteously and graciously transferred
their rights to the Passionists. The people of Normandy were grieved
at losing their Jesuit Fathers, but their grief was relieved in a measure,
when their departing pastor, Father De Mestre, spoke to them in such
a touching manner about those that were to succeed him, as the friends
of the Society of Jesus, the sons of St. Paul of the Cross.
On September 24th, 1889, ground was broken for the new Retreat
and on November 28th, the corner stone was laid. The ceremony was
performed by Rt. Rev. J. J. Hennessey, Bishop of Wichita, the former
pastor of St. John's. Father Phelan made an appropriate address.
There were present on the occasion, besides Bishop Hennessey, Bishop
Glorieux, of Boise, Idaho, Vicars-General Brady and Muehlsiepen, about
fifty priests, regular, and secular, and a large number of the laity. The
contract for the building was given to Mr. William J. Baker. The
formal opening of the Retreat of Our Lady of Good Counsel took place
on Sunday, June 7th, 1891. Vicar-General Brady was commissioned
by the Archbishop to perform the ceremony. Father Peter Hanley
was now made Rector of the Retreat. The annual spiritual exercises
of the St. Louis Clergy were held at the Passionist Home in October
1891.
Originally this Institution was a Retreat of Monastic Observance
where the austere Rule of Life followed by the Passionists was rigor-
ously observed, and where professed students of the Order prepared
themselves for ordination. In 1920, however, the Preparatory Seminary
was transferred from Cincinnati to Normandy. And now boys seeking
The Passionist Retreat and Preparatory Seminary 517
admission into the Order are educated here in the preparatory de-
partment of ecclesiastical studies, and receive likewise the first train-
ing in the life of a Passionist. At present there are in the Community,
thirteen Priests; four Brothers; and forty-five Students. The Very
Rev. Anselm Secor, C.P., is the first Rector of the Seminary.
Since 1923 a wing has been added to the original building enabling
the Fathers to receive more than double the present number of voca-
tions. A beautiful chapel has likewise been built wherein both com-
munity and public services are held.
Of the various religious institutions in Normandy attended by
the Passionist Fathers, the first mention is due to the "School of the
Immaculate Heart" under the management of the Sisters of the
Congregation of Our Lady of Charity of the Good Shepherd. This
foundation was an offshoot from the Provincial Monastery of the Re-
ligious of the Good Shepherd in St. Louis. In September, 1882, the
erection of the buildings was begun on a large tract of land donated
to the Sisters by Madame R. C. Hunt. On August 26th, 1883, the
Institution was formally opened under the title ' ' The Industrial School
of the Immaculate Heart of Mary."
On December 16th, 1891, the Institution was incorporated under
the new title: "The Catholic Protectorate and Industrial School of
St. Louis," which Protectorate was to operate and maintain either in
the City or County of St. Louis, or in both, Protectorates for girls and
children of the female sex, where such might be shielded from vice,
instructed in the branches of common school education and works of
industry suited to their age, sex, and condition, under the management
of the Religious of the Congregation of Our Lady of Charity of the
Good Shepherd.
On the 6th day of October, A. D. 1899, the Corporation name of
the Protectorate was changed to that of "School of the Immaculate
Heart," Normandy, Mo.
The second institution attended by the Passionists of Normandy is
the Orphan Asylum for Colored Children founded in 1897, by the
Oblate Sisters of Providence. Since the erection of the German St.
Vincent's Orphan Asylum of Normandy the Passionist Fathers have
charge of the Community of twenty-eight Sisters of Christian Charity.
The succession of Rectors of the Passionist Retreat embraces the
honored names of Fathers Sebastian, Robert, Casimir, Denis and Alfred.
The faculty of the Seminary is made up of priests in the Com-
munity. Besides these professors, there reside at the Seminary, the
Pastor of St. Ann's Church in Normandy, the chaplains of the local
institutions, and missionaries engaged in Apostolic work.1
i Authorities used: Rev. Felix Ward, "The Passionists," Chapter 48, pp. 369-
378, and Personal Communications from the Normandy Retreat. There is a very
readable article on the Passionists in "Western Watchman," September 4, 1892.
Chapter 67
STE. GENEVIEVE COUNTY
The three parishes of Bloomsdale, Lawrenceton and French Village,
forming the ragged outline of an isosceles triangle, with its base in
Ste. Genevieve County, and its apex in the neighboring County of St.
Francois, have at various times been administered as one parochial
entity.1 Bloomsdale was the oldest and most important of the three,
being known as early as 1839 under the name La Fourche a Duclos,
a name that was dropped in 1874 in favor of the more poetical one of
Bloomsdale. The corner stone of the first church in honor of St.
Philomena was placed and blessed on June 30th, 1851, by the pastor,
the Rev. August Saunier, who had recently been transferred from
Westport on the Kansas river to Ste. Genevieve County. In 1858
Father John Anselm was placed in charge of both Bloomsdale and
French Village or Little Canada, as it was then called. He had been
pastor of Holy Trinity parish for six years previous to his coming to
Ste. Genevieve County. Both places remained in his care until 1867,
when Father Theodore Kussmann was appointed to St. Anne 's of French
Village with Bloomsdale as a Mission. This arrangement was continued
under Father E. Blume, the successor to Father Kussmann.
On June 4th, 1871 the Lazarist Father, F. M. Donaghoe, laid
the corner stone for a new church at French Village, and the fol-
lowing year Father John Daly was appointed rector. Bloomsdale was
still an outmission, but not of French Village. A new church had
been built at a place called Punjaub, and afterwards Lawrenceton;
Vicar-General Muehlsiepen had dedicated it in 1872 in honor of St.
Lawrence. The Rev. Peter Moellenbeck was its first pastor. But on
November 29th, 1874 the Vicar-General dedicated the new church at
French Village. Father Moellenbeck, and after his departure, Father
Henry Mehring, pastors of Lawrenceton made regular visits to French
Village until 1877. In 1878 both places were occasionally visited from
Iron Mountain.
The appointment of Fathers George A. Watson for French Village
in 1878, and to Father Michael Walsh for Bloomsdale in 1879, and of
Fathers Reding and Grosholz for Lawrenceton served the association
of these three churches for a time. Father Watson was succeeded by
Father Thomas Moran, and Father Walsh by the Rev. P. A. McNamee
i All the facts of the first half of this chapter are derived from the Chancery
Kecords and from Personal Reminiscences.
(518)
8U . Gi if I'n vi County 519
mikI the Kev. Doctor John II. May, whilst the Rev. M. Grosholz per-
servered at his post at Lawrenceton until 1882.
In August 1882, however, the three parishes were once more united
under the pastorship of Father Augustine Huettler. Father Huettler
took up his residence at Bloomsdale, but visited his two missions of
Lawrenceton and French Village in rotation every Sunday morning
for the purpose of saying mass and performing the other functions
of his pastoral office. After a year of such strenuous missionary labor
Father Huettler was appointed assistant to Father Weiss of Ste. Gen-
evieve. September 29th, 1883.
On January 11th of the following year the Rev. Peter A. Trumm
succeeded Father Huettler at Bloomsdale and continued the visits to
Lawrenceton and French Village until September 28th, 1887. when
the Kev. Charles L. Van Tourenhout, was put in charge of Lawrenceton
witli French Village as a mission. French Village remained in this
condition of dependence on Lawrenceton under the long succession of
pastors. A. II. Schaefer, J. H. Muehlsiepen, H. Minges, Christian H.
Schlefers, Henry Fabry, Henry Hassel. and Aloysius J. Reh.
At Bloomsdale the Rev. P. A. Trumm was succeeded in February
20th, 1899 by Father Louis Schathoelter. The succession of Blooms-
dale's resident priests since Father S. Kurtenbach's brief pastorate,
which ended in January 1895, is as follows: Fathers Michael Helm-
bacher ; Michael Bush, under whose administration the church of St.
Philomena was visited with an interdict ; then Rev. John H. Krechter
and Rev. Joseph Preuss. In 1898 Bloomsdale parish numbered 673
souls.
The German settlement at Xew Offenburg, afterwards renamed
Zell, was organized as a mission in 1845, when the Lazarist Gandolfo
laid the corner stone of its church in honor of St. Joseph. This church,
built of stone, was completed and dedicated in 1847. Father Francis
X. Weiss served as its pastor from July 1848 to August 1862. The
Records show that German Catholics came to Zell from very great
distances to receive the sacraments, or to have Baptism administered to
their little ones. In 1862 seventy-nine children were baptized by
Father Weiss. On his appointment to Riviere aux Vases, which had
until 1863 been an outmission of Ste. Genevieve under the title of S.
S. Philip and James, the Rev. Theodore Stein was appointed its rector.
Under this distinguished priest's administration Vicar-General Muehl-
siepen laid the corner stone for the addition to the church. Father
Stein was specially noted for his ability in imparting catechetical in-
struction. As a preacher also he showed more than ordinary ability
and above all, he was a most zealous priest, faithful and true in all
things, although the vile tongue of slander took advantage of an act of
imprudence to make his stay in the parish unbearable to his sensitive
520 History of the Archdiocese of St. Louis
spirit. He retired to his native diocese of Rottenburg in Bavaria. His
successor at Zell was the well known Father Henry Pigge, until then,
assistant priest to Father Faerber at St. Mary's church, St. Louis.
Father Pigge, big, burly man that he was, had a most gentle disposi-
tion, and always followed the even tenor of his ways until death call-
ed him to his eternal rest. At times he had the care of
the neighboring church of Weingarten in addition to his own.
The principal fruit of his early labors in Zell was the parochial school.
The parish built a combination school and convent for the Sisters of
the Precious Blood who arrived from 0 'Fallon, Mo., in September
1888. Since 1895, however, the school was in charge of the Sisters
of the Precious Blood of Ruma, Illinois. In the course of thirty-four
years seventeen young ladies of the Parish have entered the Con-
vent.
In the building line the parochial residence falls to the credit
of Father Pigge, as well as the tower of the church. The faithful priest
died in Easter week, April 21st, 1912, The Highmass on Easter day
was his last public function.
After a brief interval, during which Father Adelbert Thum ad-
ministered the parish until the new pastor, Father Fr. Heimerscheid
entered upon his charge. Father Weiss remained at Riviere aux Vases
from 1863 to 1865, to become pastor of the mother church of Ste.
Genevieve County. The church of Riviere aux Vases, after an interval
of three years during which it was attended from New Offenburg, re-
ceived a pastor of its own once more in 1869. It was the Rev. H. V.
Kalmer. After Father Kalmer's two years' administration came the
Rev. F. Andres, and a year later in 1871 the Rev. T. Wachter who
carried the burden for the better part of four years. Then Father
John Wiegers succeeded Father Wachter, and in 1876, Father Joseph
Pope, Father Wiegers, and in 1878, Father Joseph Schmidt, Father
Pope, and on November 23rd, 1885 Father Frederick G. Holweck,
Father Schmidt. From October 22nd, 1886 to February 23rd, 1887
Father John Rothensteiner acted as substitute of Father Holweck dur-
ing his absence on his first trip to Europe. Father Frederick H.
Schulte received the reins of government out of Father Holweck 's will-
ing hands on July 1st, 1888, and transmitted them to Father Herman
Wagener in October 1892. Father A. H. Schaefer, who came to Blooms-
dale on March 1st, 1894, accepted the upbuilding of the parish of S. S.
Philip and James as his life work. For the Church of Bloomsdale alone
he lived and at Bloomsdale he died. In the meantime Father Francis
Weiss had erected his new church of Ste. Genevieve, partly on the
foundation of the stone structure of Father Francis X. Dahmen's day,
Ste. Genevieve County 521
and had it dedicated on September 29th, 1880. Up to this time he
had done all the work single-handed. But feeling that old age was
creeping up, he concluded to ask for an assistant, and his choice
fell on his Fellow- Alsatian, the young and energetic Father Augustin
Henry Julian Huettler. Born November 19th, 1857 at Colmar, a former
imperial city but then under French rule, the young Augustine, full
of energy and romantic dreams, attended the schools of his native city
and of Strassburg, and came to America in May 1881. After pass-
ing a year at the Salesianum near Milwaukee making his final prepara-
tion for the ministry, he was ordained for the archdiocese of St. Louis
by the Venerable Archbishop of Milwaukee, Michael Heiss, on June
25th, 1882. A little more than a year after his ordination Father
Huettler was appointed assistant to Father Weiss of Ste. Genevieve.
Gifted with a keen incisive intellect and always ready for an
argument on any possible subject : endowed likewise with distinguish-
ed oratorical ability, using with almost equal power and fluency the
three languages of Ste. Genevieve County, French, German and English,
and above all, imbued with the simple Catholic faith of his people,
the young priest easily won the respect and affection of all. His
practical interest in local politics may, at times, have estranged some of
his people from him. But, as he never showed resentment, his own
faults were quickly forgotten. He may have expected that Father
Weiss would, in the course of time, resign the honor and burden of
the pastorship in his favor. Certain it is, that Father Weiss did intend
to do so about 1887, but was prevailed upon by his friends to change
his purpose, or perhaps, rescind his act. Father Huettler on June
22nd, 1887 asked for his own transfer to the vacant parish of Maria
Weingarten; the seventh in the order of filiation from the mother
church of Ste. Genevieve. The Church of Our Lady, Help of Chris-
tians at what was originally called "Maria Weingarten," Mary's Vine-
yard, was founded in 1872, though the church building, a fine spacious
structure of stone, was not completed until 1874. The parish num-
bered eighty families, all of German descent. At first they received
occasional visits from some Franciscan Fathers. At last they received
a resident priest, Father Sebastian Sennerich, who on December 16th,
preached his first sermon. Father Sennerich, was a native of Baden,
born February 11th, 1845, and ordained in Freiburg, May 20th, 1875,
for the archdiocese of St. Louis. Weingarten was his first appoint-
ment. After laboring faithfully for eight years in consolidating the
new congregation, he entered Cape Girardeau College for the purpose
of learning English. But his perseverance did not correspond with his
spirit of enterprize. On May 4th, 1883, he took the place of Father
522 History of the Archdiocese of St. Louis
Rensman at Portage, during that Reverend gentleman's sickness. The
forsaken parish of Maria Weingarten, however, after some brief at-
tempts by several priests like Fathers Diel, Schaeffer and Trumm was
assigned to Father Huettler, September 28th, 1887. About six years
later Father Huettler obtained leave of absence for a journey home,
but returning in September 1893, he took up the duties once more
as pastor of Weingarten. Father Huettler succeeded in establishing a
school at Weingarten, taught by lay teachers. The parish residence
was enlarged, a pipe organ was installed in the church, and stained
glass windows were bought. The church choir was reorganized, the
devotion of the Forty Hours was introduced, and a lively interest
was cultivated in parish and county affairs. On June 15th, 1896
Father Huettler was promoted to the Church of the Holy Ghost in
St. Louis.
Father Huettler 's successor at Weingarten was the Rev. John
Henry Muehlsiepen, who spent there more than sixteen years of quiet
priestly labor and rare success.
After Father Huettler 's departure from Ste. Genevieve and the
very time of his appointment to Weingarten, Father Weiss received
as his assistants the Rev. J. A. Schultz, and in June 1888 the Rev. F.
X. Gnielinski. On January 5th, 1889, however, came the priest who
was to rival Father Huettler in the affectionate regard of his people
and eventually to succeed good old Father Weiss in the pastorate of
Ste. Genevieve, Father Charles Lewis Van Tourenhout a native of
S. S. Peter and Paul's Parish, St. Louis. His appointment as as-
sistant to Father Weiss was dated January 5th, 1889. Father Weiss,
in his simple, dignified, and beautiful old age, placed a good part of
the administrative work of the parish in Father Van Tourenhout 's
able hands. It was mainly through the latter 's energy that, in 1895
the new school house was erected, thereby giving the entire convent as
a residence for the Sisters, and the rock building as the exclusive
residence for the priests.
The preliminary arrangements for the venture, however, were
made by the pastor in 1890, as the following letter from St. Joseph's
Convent South St. Louis, dated July 5th, 1890 would show:
"Reverend and dear Father Weiss:
We ought to have written you more promptly in reference to the
subject treated of between us while at Ste. Genevieve : but the matter
had to be brought before the Council of the Community which neces-
sarily occasioned some delay.
"I am now authorized to say, that the Community is willing to
give you as much ground for your school building and school-yards
Ste. Genevieve County 523
as may be needed, for the sole consideration of being released from the
obligation put upon us by the donation of Mr. and Mrs. Valle. We
would then, of course, expect a salary for each teacher, as this would
be the only menus of support to the Community and to keep up the
necessary repairs of the place.
"We went to see His Grace, the Archbishop, to obtain his sanc-
tion for this transaction, but found he had just left the city. We
have, however, not the slightest doubt but he will consent to our
project.
1 'Rev. Mother Agatha, Mother St. John, and your humble cor-
respondent, beg to present their best respects and good wishes for the
happy success of your proposed honorable undertaking and earnestly
commend themselves and Community to your holy prayers."2
The obligation imposed upon the Sisters of St. Joseph by the dona-
tion of Felix Valle, amounting to $7,500., were the free services "of
three able teachers for the parochial school of Ste. Genevieve, one for
the boys under twelve years, and two for the girls. The considera-
tion offered Father Weiss for their release from these obligations, was
"as much ground for your school-building and school-yards as may be
needed." Now, as the new Parochial School adjoins the Sisters Con-
vent and stands on ground that formerly belonged to them, this offer
must have been accepted. Father Van Tourenhout's next great con-
cern was the Golden Jubilee of his Pastor. The day for the Jubilee
services was set for Wednesday, April 27th, 1898. It was to be the
grandest spectacle Ste. Genevieve had ever witnessed, being the
first Golden Jubilee ever celebrated publicly by a priest of the Arch-
diocese. The town was crowded with visitors from far and near.
Every house was decorated, and joy reigned supreme. Wednesday
morning Solemn High Mass was celebrated by the Venerable Pastor
in the presence of His Grace, Archbishop Kain, of St. Louis, Rev.
Fathers Schaefer of River aux Vases and Wagner of St. Mary's were
deacon and subdeacon respectively. Sermons were delivered in French
by Rev. A. J. Huettler, in English by Rev. Charles Ziegler, and in
German by Rev. F. Goller, all of St. Louis. At one o'clock P. ML, the
banquet was served at the School Hall to the clergy; and at eight
o'clock in the evening the festivities ended with a grand torchlight
procession, about five blocks in length, the largest thing of the kind
ever witnessed in Ste. Genevieve.3
2 Archives of the Church of Ste. Genevieve.
3 "Fair Play," of Ste. Genevieve, April 30, 1898. "Ste. Genevieve Herald.
St. Louis Republic," April 26.
524 History of the Archdiocese of St. Louis
The Jubilee was over, and the recipient of such honors was almost
ready to resign in favor of his efficient assistant. On August 19th,
1900 the Board of Trustees made this step possible by voting an an-
nuity of $600. to the pastor emeritus, assuring him of the continued
love, reverence, and devotion of the parish, and expressing the hope
that the balance of his life might be spent among them with that tran-
quillity, contentment and happiness, which his long and faithful serv-
ices so richly merited.
Father Van Tourenhout was now pastor of Ste. Genevieve. One
year after the change, Father Weiss sickened and died; March 3rd,
1901. His earthly remains were laid to rest in the Valle Spring
Cemetery at Ste. Genevieve. His name and his fame remain among
the proudest possessions of the people of Ste. Genevieve County.
Chapter 68
LATER DEVELOPMENTS IN JEFFERSON AND ST. FRANCOIS
COUNTIES
When in the early fifties the construction of the St. Louis-Iron
Mountain Railroad was proceeding its feverish way a number of new
towns sprang up, and old ones were resurrected along the road or
within easy reach of it, the chief among them being De Soto in Jeffer-
son County. Herculaneum, the ancient shipping place for the lead
mines in the vicinity, and the proud possessor of the first shot tower
ever operated in the Mississippi Valley, had long ago lost its trade to
Selma and Rush-Tower farther down the Mississippi River, and its
early political distinction of being the county seat of Jefferson Comity,
to Hillsboro, the former Monticello. Hillsboro itself remained in
dreamy seclusion, as also did Maxville on the Meramec.
De Soto's first building was erected in 1885 and the town of
De Soto was incorporated in 1857. The population in 1861 did not
exceed two hundred souls. But when the Railroad Company placed its
machine shops in the valley of the Joachim Creek, the town began to
prosper, especially since 1883. The residence part of De Soto is on
the heights overlooking the busy scene in the Valley. As most of the
laborers on the Railroad were Irish Catholics, Father James Fox of
Old Mines, Father Lewis Tucker of Fredericktown, and others visited
their camps to bring them spiritual succor and consolation. When
De Soto became an established town its Catholic Congregation was
placed in charge of Father Theodore Kussman of French Village in
the neighboring County of St. Francois. But in 1870 De Soto was
established as a parish under the patronage of St. Rose of Lima with
Father Patrick T. Ring in charge. Father Ring had been rector of
St. John's Church in St. Louis from 1861 to 1868 but could not hold
his position in that important and laborious charge, as his nervous
system was wrecked by an awful experience at sea when the ship on
which he travelled was burnt, and he and his companions of the
voyage were saved in the last extremity. Father Ring's death occurred
at the Mullanphy Hospital on February 7, 1887, where he had served
as chaplain since 1881.
On September 21st, 1881 the parish of St. Rose was intrusted
to the energetic but somewhat erratic Father Cornelius Francis 0 'Leary.
Father 0 'Leary left his native County Kerry in Ireland for the mission
in America at the age of seventeen. He made his studies at St. Vincent 's
Seminary, Cape Girardeau and was ordained on May 22nd, 1873. After
(525)
526
History of the Archdiocese of St. Louis
having proved his capacity for church building "by erecting the Church
of St. Brendan in Mexico and several others, he was appointed to the
struggling parish of De Soto to repeat, or even to excel, his former
efforts. Father O'Leary accomplished what was expected of him.
The beautiful Gothic structure of stone that crowns the height
above the southern part of the city of De Soto, is his work and monu-
ment. But the expense incurred was a heavy burden, and as the
parish was unable to meet the full obligation, Father O'Leary made
use of the lecture platform to help along the good cause. He had
accumulated a vast store of desultory knowledge, which he used with care
and elegance in defending the doctrines and practices of the Church,
as well as the cause of Ireland's liberation. It is regretable that the
peculiarities of his temperament, his lack of prudence, his gift, if gift
it be, of quick caustic retort, and above all, his habit of universal
criticism should have accompanied him all through life, and made him
many enemies and detractors. "No sphere ndr state was immune from
his censorship, ' ' said one who knew and loved him well. Yet, there was
no malice or envy in his make-up. He loved truth, and would never
minimize it. He saw many things that he thought needed correction
and, as he never shirked a duty, he was often in contention, and rarely
yielded his position. The fact is, he felt himself out of sympathy with
the tendencies of the age, and he struggled valiantly, but in vain,
to set things aright. During the railroad strike of 1886 his imprudence
in speech brought the threat of an early removal of the machine shops
from De Soto. This led to his transfer to Webster Groves in October
1886. On March 16th, 1887, he left the diocese, and his name no longer
appeared in the Directory : On January 3rd, of the following he is
readmitted and begins his six years' service as assistant or perhaps
as guest at several St. Louis Churches. On February 5th, 1896, Father
O'Leary was made pastor of Bonneterre, but on July 12th, of the
following year he asked for his exeat to go to Ireland. In January
1898, however, he returned and on June 1st, 1902, was commissioned by
Archbishop Glennon to found the parish of Notre Dame de Lourdes
in Wellston. Here he built a frame church and a brick school house
and laid plans for a permanent church. But on May 30th, 1917, when a
tornado wrecked the railroad station at Mineral Point, Missouri, where
he, with a number of other priests, were awaiting the train from St.
Louis, Father O'Leary was seriously injured, and after lingering for
more than a month, died on July 17th, 1917. x
Father O'Leary had the future Vicar-General of the archdiocese,
Father Joseph Aloyosius Connolly, for his successor at De Soto, on
November 3rd, 1886. Father Connolly was the very soul of order and
i Father Patrick Dooley's Funeral Sermon and Chancery Eecords.
Later Developments in Jefferson and St. Francois Counties 527
promptitude. The thorough organization of the parish of St. Rose of
Lima at De Soto was his work. He established the school with the
[Jrsuline Nuns in charge. And he paid the debt still resting on the
Congregation. In consequence he was promoted to the more important
charge of St. Teresa's in St. Louis, and the Rev. William Noonan became
his successor, at De Soto, September 1st, 1892. Toward the end of
Father Noonan's rectorship at De Soto, the parish had become so strong
financially that Archbishop Kain considered it worthy of being govern-
ed by a permanent rector : Father Noonan accordingly became what is
usually called an " irremovable rector." When he died in 1910, the
place had to be filled by Concursus. Father Peter Joseph Byrne,
whom Archbishop Kain had brought along from Ireland in 1893, and
whom he had made his Secretary, was the successful candidate. Father
Byrne took charge of his irremoveabje rectorship in 1910. His death
occurred unexpectedly on Thursday, November 13th, 1919, in New York
City, where he had arrived two days before from a visit to Ireland.
The recent pastors of St. Rose of Lima Parish in De Soto were the
Revs. Joseph P. Newman and Edward A. Rogers.
A short distance south of De Soto the railroad makes a detour from
the airline into Washington County along the old mining towns, of
which we have already written, and on bending eastward again, strikes
the town of Delassus, which is the point of departure for the city of
Farmington in St. Francois County, although that city now has also
a station of the Frisco line.
The Church of Farmington, at present so strong and prosperous,
had a rather checkered career since 1869, when three lots on the out-
skirts of the town were acquired by the few Catholics residing in the
vicinity. As a mission it was attended from 1873 to 1875 from French
Village; from 1875 to 1879 from Iron Mountain; from 1880 to 1883
from St. Joe Mines and from 1883 to 1889 again from Iron Mountain.
In 1890 the parish received Father H. J. Shaw as its first rector. The
church, a small frame structure, was dedicated to St. Joseph.
The series of pastors since 1892 was as follows : Rev. John N. Kern
to July 1893; Rev. Arthur F. O'Reilly to August 1897; Rev. J. J.
Toomey till April 21st, 1906. Father James Toomey was a native of
County Limerick, Ireland, and received his education at Carlow and
Paris. He became a Christian Brother, taught in Ireland and in Mon-
treal, Canada, and there studied for the priesthood. As Pastor of
Farmington he at once opened a school in the sacristy of his church.
In September 1903 he built the new school house and introduced
the Dominican Sisters as teachers. When these Sisters retired from the
place, Father Toomey taught school himself for two years. He died
at Farmington on April 21st, 1906.
528 History of the Archdiocese of St. Louis
Father Bernard Stolte continued the excellent work of Father
Toomey until October 1907. It was Father Joseph A. Collins, that
built, the present beautiful Romanesque church with campanile in
rear, adjoining the sanctuary. He also introduced the Ursuline Sisters
for his school.
The present pastor is the Rev. F. H. Skaer.
Bismark, a little railroad town at the juncture of the main line and
the Belmont Branch of the Iron Mountain Railroad, has a small Catholic
Congregation, which worships in an humble nameless frame church.
The place never had a resident priest, but was attended from 1879 to
1893 from Iron Mountain and, after the latter date until 1908, from
Farmington.
The mission of Doe Run organized from Farmington in 1889
and dedicated to St. Francis Javier is still a dependency of that
parish.
The State Hospital Xo. 4 for the Insane and the St. Francois
County Poor Farm are in charge of the Pastor of Farmington, who
says mass occasionally at both places. Libertyville, and Knob Lick
have a few scattered Catholics.
The parish of Bonneterre, St. Francois County was organized in
1872. It was dedicated to St. Joseph. From its foundation to 1879
it was a dependency of Old Mines. It became a parish on November
24th, 1879, the Rev. E. J. Dempsey being appointed its first rector.
From September 14th, 1881, till October 1888, Rev. Michael Walsh
served as pastor, and was succeeded on January 20th, 1889 by Rev.
P. O'Donohoe. In May 1892 Rev. H. J. Shaw arrived and remained
until February 1896.
From February 1896 to July 1897 Father C. F. O'Leary was
pastor of St. Joseph's. Then Rev. C. M. Canning, a recent arrival from
Ireland, held the reins until October 3rd, 1905, when Father M. T.
Sevcik began his very efficient administration. The present pastor is
the Rev. S. W. Brinkman ; Father John Simon Moser is his assistant.
The parish of St. Joseph, Bonneterre, has a parochial school with 181
pupils, taught by four Ursuline Sisters. The priests also attend the
mission of Leadwood, founded 1906, which Avas formerly attended
from Owensville.
The true mother of churches in St. Francois County is neither
Farmington nor Bonneterre. but the little Church of St. Anne at
French Village.
Little Canada or French Tillage, received its first resident priest
in the person of the Rev. John Anselm. He had been pastor of Holy
Trinity Church in St. Louis for six years previous. Both St. Anne's
Church in Little Canada and St. Philomena's Church at Bloomsdale
remained in his care until 1867, when Father Theodore Kussmann was
Later Developments in Jefferson and St. Francois Counties 529
appointed to St. Anne's of French Village, with Bloomsdale as a mission.
This arrangement was continued under Father Blume, the successor
of Rev. Kussmann. On June 4th, 1871 the Lazarist Father T. M.
Donaghoe laid the corner stone for a new church at French Village. In
the following year. Father John Daly was appointed rector of French
Village, whilst Bloomsdale remained an outmission, no longer of French
Village, however, but of the new parish called Punjaub or Lawrenceton,
where the church had been blessed by Vicar-General Muehlsiepen in
1 872. Father Peter Moellenbeck was its first pastor.
French Village was now a full fledged Parish, with Father John
Daly, as its rector for the next two years. The church was not
completed until November 9th, 1874, when Vicar-General Muehlsiepen
Messed it with the usual ceremonies. In 1878 the place was attended
from Iron Mountain. In 1878 the Rev. George A. Watson was appointed
to the rectorship. Father Watson is still remembered by the older
people as a man of kindly disposition and good humor, whose whimsical
delight in teasing everybody he met, friend or casual acquaintance
or even stranger, made many go out of their way to escape his sallies.
His faith was strong and simple and childlike. He was a saintly priest
and confessor. In 1880 he was succeeded by the Rev. Thomas Moran.
After June 20th, 1881, Bonneterre, Bloomsdale and Lawrenceton
were successively in charge of this "ancient haunt of peace," and in
charge of Lawrenceton it still remains. In 1847 it had only forty-five
Catholic and twelve mixed families, fifty-seven in all.
Valle's Mines was visited for church services by the Lazarist
Fathers from Old Mines. The place had no church building: mass
was said in private houses where the neighbors were gathered. From
1843 to 1845 Father Wiseman, a learned writer of books, came to
Valle's Mine a few times a year from his parish at Richwoods. After
1850 the place no longer finds mention in the Church Records. The
Congregation was absorbed by the Parish of Desloge which was organ-
ized as a mission in 1900 and received a resident pastor in 1903 in the
person of Father James Sheil. Father Sheil, an Irishman by birth,
was well liked by the people, although he was very frank and outspoken,
in the pulpit as well as in private conversation.
The Church of Desloge was dedicated to the Blessed Virgin under
the glorious title of the Immaculate Conception. In February 1904
Father Joseph Casey had succeeded to the pastorate. Since 1905 there
is at Desloge a small Congregation of Catholics of the Greek Ruth-
enian rite, which at first was attended by the Rev. Czaplinski. They are
not properly of the diocese of St. Louis, but have a Bishop of their
own, who is in communion with Rome.
The town of Herculaneum was founded in 1808, and the
first Post Office in Jefferson County was established within
530 History of the Archdiocese of St. Louis
its limits in 1843. In that year the Rev. pastor of Gravois,
that is, Kirkwood, Father Peter Fischer, visited the Catholics
of the place, until the opening of the Twentieth Century, when Father
M. T. Sevcik organized a Congregation in April 1916, and then turned
it over to the Rev. L. W. Brinkmann as pastor. War-time requirements
brought new life to Herculaneum. A combination church and hall was
dedicated under the title of the Assumption of the Blessed Virgin
Mary, by Archbishop Glennon on December 8th, 1916. The school
opened in Fall 1917 with two lay-teachers in charge. The parish
numbered about one hundred and ten families, mostly of French descent,
of whom only forty-five remain. The entire town, with the exception
of the Church grounds, is owned by the St. Joseph Lead Co. Father
Joseph McGinly is the present rector.
The mission Church of the Assumption at Hillsboro had its corner
stone laid by Vicar-General Patrick J. Ryan, on May 16, 1869, and the
completed structure blessed by the same dignitary on July 2nd, 1871.
It was attended from De Soto until 1888. After that date the church
was closed and sold.
The 21st day of May 1877, witnessed the blessing of the new St.
Joseph Church at Kimmswick by Vicar-General Henry Muehlsiepen:
The Congregation seems to have been organized by the Franciscan
Fathers, who were in charge of it until 1889, when it passed over to the
care of the pastor of Festus, the Rev. Francis Boehm. Father Ruesse
from S.S. Peter and Paul in St. Louis visited the place once a month
in 1892 and 1893. Then priestly visits were made from Maxville until
on October 3rd, 1905, Father Edmund F. Salland received the appoint-
ment as first pastor of St. Joseph's Church in Kimmswick. Father
Salland in 1927 built a new church and was, even before its dedication,
transferred to the neighboring church of Maxville.
The last of the churches of Jefferson County to find a place in
this chapter is that of the Sacred Heart at Festus. The church was
built in 1881 on a lot purchased on February 22nd of the same year.
Rev. Dr. May was its first rector. Father John L. Gadell succeeded
Dr. May on October 4th, 1884 and remained until April 1885, when
Rev. Francis Boehm was sent to assume charge.
Father Boehm had the Rev. Victor Stepka as successor. In April
1904 Father Adolph Holtschneider entered upon his long and eventful
course of pastoral labor and building operations of which the fine new
Church of the Sacred Heart is the most notable result. Festus is und-
one of the really flourishing parishes, possessing all things that pertain
to a parish. The school is taught by six Ursuline Nuns and two lay-
teachers. It has an attendance of 430 pupils.2
- Chancery Becords.
Later Developments in Jefferson and St. Francois Counties 531
There remain a few parishes of this period situated in St. Louis
County, which may find a place in this connection, as they did not
originate by filiation from any city parish but rather from one or the
other older establishments in the County. Some had corporate exist-
ence before the advent of Archbishop Kain, yet as all of them enjoyed
their greatest prosperity under his regime they will be fitly treated
here :
The oldest of these parishes is St. Monica, Creve Coeur.
Prior to the year 1872 the few Catholic families that lived in the
district known as Creve Coeur attended Holy .Mass at St. Joseph
Church. Manchester, Missouri.
Xvvy Rev. II. Muehlsiepen, then Vicar-General of the St. Louis
Archdiocese, soon took a lively interest in their spiritual welfare,
occasionally said Mass for them in various farm houses, and finally
induced the Franciscan Fathers of the St. Louis Province to look after
their spiritual wants.
Rev. Chrysostom Beineke, O.F.M., was appointed pastor, organized
the parish and built a church on a plot of ground that had been donated
by the Emerson family. An altar was improvised in the so-called
Lake House on the Olive Street Road, and Father Chrysostom cele-
brated Holy Mass for his little flock twice a month.
On the 4th of October 1872, the new church, a brick structure,
was dedicated by Very Rev. H. Muehlsiepen, V.G., and placed under
the patronage of St. Monica.
Subsequently St. Monica's parish, which at that time numbered
about sixty families, was attended from the Franciscan Monastery,
St. Louis.
Rev. Joseph Diel was the first resident pastor. After a stay of
five months he was succeeded by Rev. Aertker, who built the priest's
house (now Sisters' residence) and labored there until the year 1885.
In 1885 Rev. Charles Brockmeier took charge. He soon happily
succeeded in implanting new life in the parish, built the present hand-
some church, commodious priest's residence, and converted the old
church into a school. On the fifth day of May, 1888, the corner stone
of the new church was laid by Very Rev. II. Muehlsiepen, V.G., in the
presence of twenty-two priests and about 3000 lay-people. In 1894
Father Brockmeier left for a climate more congenial to his health and
became pastor of St. Francis of Assisi Church, New Orleans, La.
From 1894 to 1922 the following Rev. Fathers have labored during
their respective terms, for the spiritual and material welfare of St.
Monica's parish: Rev. J. S. Strombergen, 1895, about four months;
Rev. M. Grosholz 1895, about eight months; Rev. J. F. Reuther, 1895-
532 History of the Archdiocese of St. Louis
1898; Rev. H. Thobe, 1898, about six months; Rev. H. Minges, 1899-
1908; Rev. A. J. Happe, 1908-1916. The present incumbent, Rev.
J. F. Hoeschen has been in charge since July, 1916.
In 1918 the old school was wrecked and replaced by a modern,
up-to-date building at a cost of approximately $20,000. The school
is in charge of the Ursuline sisters and attended by eighty-one pupils.
The parish of St. John and St. James, at Ferguson, in St. Louis
County was organized in October 1881 by Father David S. Phelan. The
first church in the place was dedicated by Archbishop Ryan. A new
church of granite is now building : the basement was dedicated Decem-
ber 8th, 1918. The new school built of granite was opened November
1925. It is in charge of the Sisters of St. Joseph. At the time of
its organization, the parish numbered ten families: it now has two
hundred: Father Phelan attended the place for twenty-five years.
He was succeeded by Father Vincent McCartney. Since May 11th,
1911, the Rev. J. J. Godfrey has pastoral charge.
The parish of Our Holy Redeemer in Webster Groves dates from
October 1886. Father Cornelius O'Leary was its founder and first pas-
tor. In March 1887 the Rev. P. J. Kane was appointed in his place.
The first church, built by Father Kane, was blessed by Vicar-General
Brady, June 19th, 1887. The second house of worship, an all-rock
structure, was built during the period 1895 to 1897. It was dedicated
by Archbishop Kain, May 2nd, 1897.
At first the parish numbered only one hundred and forty souls,
Irish and German.
But in 1896 the Germans formed a parish of their own and named
it St. Michael's, Shrewsburg. Three other parishes were formed, at
least in part, out of the territory of Our Holy Redeemer's: the Immac-
ulate Conception, Maplewood, St. Mary Magdalen's, Brentwood; and
Mary Queen of Peace, Glendale. Father P. J. Dooley succeeded to the
pastorate October 15th, 1925.
The School is in charge of four Dominican Sisters, and numbers
one hundred and seventy pupils.
Chapter 69
THE CHURCH IN THE INTERIOR OF SOUTHEAST MISSOURI
It is a noteworthy fact that the final advance of the Church into
the heart of southern Missouri followed three concentric movements,
from New Madrid in the East, from Doniphan in Father Hogan's "Irish
Wilderness," in the West, and from Iron Mountain and Arcadia in
the North. None of these points of vantage possessed strong Catholic
organizations; but their spiritual leaders had the spirit of faith and
the zeal for souls, that would not bow to adverse circumstances.
At the erection of the diocese of Kansas City, the western boundary
of the Archdiocese of St. Louis was drawn along the western limits of
the counties of Cole, Maries, Pulaski, Texas and Howell. Of these
counties Cole and Maries belonged to the Jesuit sphere of influence,
and have therefore been treated separately. Pulaski and Texas, as well
as the adjoining counties of Dent, and Shannon and Carter, are still
abiding in the darkness, or possibly in the twilight, as regards the
Faith. But a great amount of evangelization and organization has been
accomplished in regions that were utterly unknown to Archbishop Ken-
rick in the early years of his administration.1
It is true that the material results attained by these missionaries,
the property acquired, and the buildings erected, were not, as a rule,
of magnificent proportions. The early churches were, for the most
part, rude log or frame structures costing but a few hundred dollars.
But these humble beginnings were due, not to the lack of generosity,
but rather to the lack of means in the early settlers. And in spite of
its poverty, the little church was the house of God to the faithful round
about, it offered them every spiritual union, elevation and comfort that
the grandest Cathedral could afford ; it was their visible bond of union
with the Church universal. It would have been seriously and sincerely
missed, if it had been destroyed by the rude elements or the ruder hand
of man, as it sometimes happened: and even when, through age and
decay, it was found inadequate for their needs, it retained its place
among their treasured memories.
In opening the view of this widespread panorama it seems to be
eminently proper to start with the record of the slow but steady ad-
vance of the Church in the great swamp region of Southeastern Mis-
souri, New Madrid, Pemiscot, Dunklin and Butler Counties. The
rich alluvial soil has always attracted settlers, wherever the land rose
i All data given in this chapter are derived from the Chancery Records of
the Archdiocese, and the Questionnaire-Reports from the various pastors.
(533)
534
History of the Archdiocese of St. Louis
above the waters of the spring tide. But the usual penalties of low-
land regions, malarial fever and the plague of mosquitoes, prevented
a more rapid growth of population. The extensive system of drainage
has, however, wrought a wonderful change and promises to make the
former swamp lands the garden spot of Missouri.
But the beginnings of the Church in this favored land of corn and
cotton date back to the Spanish regime under which the town of New
Madrid and its parish of St. Isidore were founded. In a previous
chapter an account of the earlier vicissitudes of New Madrid and its
dependencies has been given. AVe now turn to their later affairs.
Father Heim's departure from New Madrid in 1842, was a real
calamity, in as far as three long years had to pass, ere another priest
was sent there, the well-remembered Father Lewis Tucker, grandson
of Joseph Tucker, the earliest Catholic settler of Perry County, Mo.
Having been raised to the priesthood in the Cathedral of St. Louis
by Bishop Rosati, September 21st, 1835, Father Tucker received his
first appointment to St. Michael's, now Fredericktown, and then to
Potosi. At New Madrid he remained from February 18th, 1845 to
October loth, of the same year, a period of eight months. The young
priest's health began to fail, and he was appointed pastor of his first
mission, St. Michael's, where he remained until his death, November
30th, 1880.
After an interval of two years, during which the Lazarist Father
Louis Scaphi served as pastor of the place, the Rev. Aloysius Rosi was
appointed to New Madrid and remained for one year, 1848-1849. Father
Rosi has become a legendary personage in Ste. Genevieve County,
probably owing to his having lost his life by drowning, on the occasion
of a sick call. He is buried in the Church of Bloomsdale. Father Rosi
found no immediate successor at New Madrid. For the period of a
year the pastor of Benton, Scott County, paid occasional visits to the
place. But from 1850-1851, Father John Hennessey, the future Arch-
bishop of Dubuque, filled the position, to be succeeded in 1851, by the
Rev. F. B. Jamison, 1851-1853. In November 1853, Rev. Jamison was
suspended. Again there is an interval of half a year, to be broken by
Father Simon Grugan in 1854. Then comes the brief pastorship of
Rev. James Murphy, and another sad vacancy from 1856-1857. The
years 1857 and 1858, are marked by the pastoral efforts of Father
Julian Turmel, and then, from 1859 to 1867, New Madrid is dependenl
for spiritual ministrations on the occasional visits of missionary priests.
These years are marked by the great Civil AYar, that was especially
harrassing and destructive on the border between North and South.
Some of the important battles of the Civil AVar were fought in th(
vicinity of New Madrid. The old Church of St. John was consumed by
fire within this period. A good part of the records were lost with the
The Church in ih< Interior of Southeast Missouri 53.3
church or even at an earlier date. Father Francis McKenna, born
August 15th, 1832, ordained May 30th, 1867, became pastor of New
Madrid almost on the day of his ordination in 1867. He remained in
charge until 1869. His administration is noteworthy through the fact
that it saw a new church arise under the new title of The Immaculate
Conception. The Church Records of New Madrid state that the edifice
was dedicated on the 9th day of May, 1869, by the Reverend John
F. McGerry, CM., at the request of the pastor Father McKenna. The
attendants of the solemnities were Fathers A. Nerrina, CM., and
Francis O'Brien. In 1869, Father McKenna was appointed to the
parish of Mexico, and in 1873, to that of Moberly, where he died in
1892.
From 1870-1872, Xew Madrid had as its pastor Rev. Philip Patrick
Brady, who in the course of time became Vicar-General to Archbishop
Kenrick, and died as Pastor of St. John's Pro-Cathedral, in St. Louis,
March 6th, 1893.
Father Edward Smith was pastor of Xew Madrid from 1872 to
1874, and after a few years interval during which the parish was at-
tended from Charleston, and the church building itself had to be
dragged away from the river bank to save it from the waters of the
Mississippi (1875). Xew Madrid received its most zealous and suc-
cessful pastor since the days of Father Ambrose Heim, in the person
of Joseph Aloysius Connolly, our late lamented Vicar-General. Or-
dained June 18th, 1878, Father Connolly became pastor of New Madrid
in the very year of his ordination and remained at his post of duty
until May 1st, 1882. AVe found a characteristic letter of the youthful
Pastor among the treasures of our Archives and, as a beautiful monu-
ment to the zeal and staying qualities of our dead Monsignor, we will
reprint its main items. It is dated January 9th, 1881. After stating
that he visited Caruthersville, and Center, in Pemiscot County, and
Osceola in the State of Arkansas, he writes :
"Last Monday I opened a parochial school, which may be termed
B Tatholic free school.' The children receive their instruction free.
The parents paying only for seats and desks. None but Catholic children
received. Would I receive all applicants and demand a monthly fee,
I would have more children under me than I could well find room for.
In the course of time I expect we will be able to build a small school
house, when all children will be received and charged for, but all under
the regular Catholic school discipline. After long deliberation I con-
cluded to adopt the present plan, believing it would, in a year or so,
be productive of much good, and a Catholic school a fixity in Xew
Madrid, so long as a priest will be left here, which I trust will be
always. At present I will offer no objection if I be the one. To
attempt a regular parochial school at present would be a failure, but
536 History of the Archdiocese of St. Louis
this being carried on as I have commenced will lead only to permanent
results. All the Catholic children in town, but five, have been at-
tending— the latter 's excuse being distance, — though some living five
times the distance were in attendance.
"As it would be rather long to wait till I should get to St. Louis to
confer about the records of this church, I think it better to write you
all that is attainable. The old church was destroyed during the war,
and part of the records lost then, or before. There are but three old
books, and the fragments of a fourth; this is the marriage register.
The oldest record is that of baptisms, commencing "Die 24 Martii,
1821," "Franciscus Cellini, P.CM." From April 1821 to "le 7 Sep-
tembre, 1832, P. Paillasson," there is no record. Father Paillasson 's
records extend to June 18th, '36, after which I find the following names
J. Bouillier, CM., J. M. Odin, CM., J. M. Simonin, CM., B. Rolando,
CM., Hippolitus Gandolfo, CM., to December 1837, when Father A. J.
Heim assumed charge. He remained here until — at least the last register
entry is "twelfth of May, 1844." After him I find, from "third of
November 1844" to "first of November 1845," "L. Tucker, P.P." Then
follow several Lazarists.
I have been able to find only a few fragments of the marriage
register, 1821, a few 1835, '40 '46, etc. All thus far, except Father
Tucker's, were transcribed by Father Scafi, CM., "to 15 of November
1847," so that many records must have been lost, or very few marriages
performed, as the first is in 1821, the next being second on same page,
is in 1834. I have collected the fragments, sewn them together, and
put them in a book, several marriages have been recorded on the same
page as baptisms i.e. a baptism or two, then a marriage or so, and
thus for several pages. Our present register will contain all baptisms
and marriages for the next fifty years unless there be a great change
in this part of the world. ' '
Father Connolly's hopes in regard to a permanent parochial school
in New Madrid were realized : and the parish has had a resident priest
ever since except for a period of two years, 1884-1886, and again from
1888-1889, when it was attended from Charleston. The succession of
pastors was as follows:
Patrick McNamee, 1882-1884.
Hugh O'Reilly, October 15, 1884 to November 15, 1885. From
that date on, Father O'Reilly resided in Charleston, and from there
attended New Madrid until 1886.
Philip Joseph Carroll, June 16, 1886, to September 28, 1887.
Edward Smith, February 15, 1888, to April 13, 1888.
Thomas Edward Gallaher, for one month in 1889. Taking sick
with fever he asked to return to Old Mines where he remained until
1893.
The Church in the Interior of Southeast Missouri 537
James Joseph Furlong, became pastor of New Madrid October
7, 1889, and remained until June 11th, 1908, almost nineteen years,
during which time he built a number of churches in the little mission
stations of New Madrid and adjoining Counties; at Caruthersville,
Portageville, East Prairie and Maiden. In the city of New Madrid
Father Furlong established the Parochial School under the management
of the Benedictine Sisters. At present, the Sisters of Loretto are in
charge, hi October. 190."). Father Furlong received an assistant in
the person of Rev. C. J. Kane. Father Furlong died as Pastor of
St. .Mary and Joseph Church in Carondelet, October 15, 1913. He was
a mosl humble, kind and considerate man, and shrewd withal in business
matters, but towards the end. rather negligent of his personal ap-
pearance.
The inward growth and outward development of New Madrid
and its dependencies since the departure of Father Furlong is too recent
for historical treatment. We would but mention the names of his suc-
cessors, the Fathers M. J. Taylor, D. W. Clark, and D. J. Ryan. The
first of the three, Father M. J. Taylor, built the present church edifice
in the city of New Madrid in 1911.
lint it must be remembered that at least three of the former mission-
ary stations attended by Father Furlong, Caruthersville, Portageville
and Maiden, are now well-appointed parishes, with resident pastors,
and all the appurtenances of modern religious centers. The seed of
Cod's word could not be destroyed by the fury of the elements, nor
by the malice of the wicked, or the shortcomings of the good.
The parish of CaruthersvilLe is the development of former de-
pendency of New Madrid at Little Prairie in Pemiscot County. As
early as the days of Father Gibault religious services were held here.
Before the great earthquake of 1811 to 1812, Little Prairie contained
two hundred families, mostly French and Catholic. But after the
earthquake the whole country was depopulated; Many of the former
inhabitants never returned to their lands: As Flint says: "The aspect
of Little Prairie was one of decay, desolation and desertion." In 1815,
Congress passed an Act by which landholders in New7 Madrid district
were permitted to exchange their present holdings in the ravaged dis-
trict for public lands. The exact location of the ancient village of
Little Prairie was found by Nuttall below Point Pleasant, but there
was only a single house remaining.
In 1840, Rev. Ambrose Heim reports that he has made all arrange-
ments for a new chapel at Point Pleasant six miles from New Madrid
on the Mississippi. There was a chapel there in 1847, when the
Lazarist Fathers Scaphi and Rossi visited the place. By 1890, the
church had disappeared, its twelve souls having been added to the
membership of New Madrid parish : since March 24th. 1905, it figures
538 History of the Archdiocese of St. Louis
as a mission of Portageville. In Father Heim's day, the church at
Portageville in Pemiscot Comity, was known as St. Philips. It was
no longer in existence in 1890 ; but regular services were held at the
place by priests from New Madrid. Father James Furlong built the
church and named it St. Eustace. On March 24th, 1905, Portageville
received its first resident pastor in the person of Joseph J. McMahon.
Father McMahon removed the church-building to a better location in
the town, enlarging and remodelling it so as to render it a practically
new structure. He then built a commodious parochial residence. His
successor and namesake Father Joseph A. McMahon built the school
and placed it in charge of the Sisters of Mercy. When the church
burnt to the ground it was replaced by the present pastor Father
Willima F. Garvin with one of the finest church-buildings outside the
city of St. Louis.
The Church of St. Patrick at Maiden in Dunklin County was erect-
ed in 1894, by Father Furlong pastor of New Madrid. Its dedication
took place on July 15th, 1895. At the time of its organization the
parish contained only fourteen families, all native Americans. There
was a gradual increase to forty families. The missions attached to the
parish are Dexter, and Bloomfield in Stoddard, and Kenneth in Dunklin
Counties. The succession of pastors after Father Furlong includes
Father F. Peters, V. Tesselaar, O.S.M. and B. Ponce de Leon, O.S.M.
Gayoso in Pemiscot County was attended from 1889 to 1898, from
New Madrid. It never had a church building, and is supposed to have
been swept away by the Mississippi. Dexter also received its first
spiritual ministrations in 1889, but from Doniphan in the Irish Wilder-
ness : From 1892 to 1908, it was supplied from Poplar Bluff, then
from Sikeston and finally from Maiden. The mission of Dexter once
bore the name of St. Anthony; but is now under the patronage of the
Sacred Heart; the Church of Kenneth bears the name of St. Anne.
East Prairie in Mississippi County also is visited by the pastor of
Maiden : Its church is named for St. Joseph. At Maiden, the mother
church of these missions, there is a new church in course of construc-
tion which is to be named St. Anne's.
"Good old Father Tucker," of St. Michael's Frederick-
town, was the first priest to make regular missionary excur-
sions to the little stations in Iron, Wayne, Butler and Dunklin
Counties. Among his few extant letters there are two that refer to
his visit to Bloomfield in Dunklin. All through St. Francois and Iron
Counties his name it still a household word among the older people.
For it was Father Tucker that attended the little congregations at
Iron Mountain and Pilot Knob from 1851 to 1869. In 1870, Iron
Mountain in St. Francois County was established as a parish under
the Rev. John Joseph Hennessy the future Bishop of Wichita. On
The Church in the Interior of Southeast Missouri 539
March 6th, of that year Vicar-General Patrick J. Ryan laid the corner
stone of the Church of the Immaculate Conception. Pilot Knob in
Iron County, where a church had been erected in 1867, and dedicated
to Our Lady Help of Christians, was now placed in charge of Father
Hennessy. But his sphere of influence extended much farther. To
the north there were the congregations of Bismark and Farmington
and Graniteville, to the South Des Arc, Piedmont and Popular Bluff.
Des Arc and Piedmont were first mentioned in the records of 1873,
Poplar Bluff two years later. During the early part of his pastorate in
Iron Mountain Father Hennessy had in rapid succession the following
assistants : James Phelan, J. J. Ryan, and J. J. Head. But in 1876, the
Rev. Lawrence C. Wernert came to stay, first as assistant to Father Hen-
nessy, and then as Chaplain of Arcadia Convent and Academy and
finally as pastor of Arcadia.
Father Hennessy was a priest of graceful bearing and courteous
manners with a fair admixture of business tact and shrewdness. It was
through his prudent management that Arcadia Convent, the gem of
Arcadia Valley, was established. From 1875 until his promotion to the
pastorate of St. John's Church in St. Louis in 1880, he made regular
risits to Poplar Bluff in Butler County, and other stations by the way.
When the Ursuline Convent at Arcadia, received its first contingent
of Nuns, a chapel, and a chaplain became necessary. The chapel was
dedicated to St. Joseph and served the people of Arcadia as their place
of worship. Father Herman Leygraaff, in view of his deep piety and
profound scholarship, was appointed chaplain of Convent and Academy.
But as the good Father's health was seriously impaired by faithful
service in the missions and in the Seminary, the young and energetic
Father Lawrence C. Wernert was sent in his place in 1879.
Besides giving classes in the Academy and attending to his parish
of Arcadia, he had charge of the mission of Pilot Knob, whilst Father
Thomas Cooney, the successor of Father Hennessy as pastor of Iron
Mountain, made regular visits to Granitville, Bismark and Farmington.
The more distant missions, Des Arc and Gatewood in Ripley County,
Piedmont in Wayne, and Poplar Bluff in Butler, had been placed in
care of the pastor of Doniphan, Father P. A. Trumm, as being more
conveniently located for his ministrations.
But when in 1883, Father Trumm retired from Doniphan, Des
Arc, Piedmont and Poplar Bluff came under the jurisdiction of Father
Wernert, pastor of Arcadia. Father Cooney filled the pastoral charge
of Iron Mountain until November 1885, when the unfortunate Father
Hugh H. O'Reilly succeeded him. In 1892 and 1893, Iron Mountain was
attended from Farmington and then owing to the closing of the Mines
the parish was abolished, the church closed, and the Post Office dis-
established. Iron Mountain had become a deserted village, and its few
540 History of the Archdiocese of St. Louis
remaining Catholic people were placed in care of the pastor of Arcadia.
After 1885, the Church of Doniphan roused itself from its temporary
lethargy. Granite Bend in Wayne County, Peace Valley in Howell,
Dexter in Stoddard were organized, and Popular Bluff itself was at-
tended by its clergy until 1892. After that period Poplar Bluff, having
received a pastor of its own in October 1891, took the lead in the ecclesi-
astical affairs of the southern counties of Missouri.
The man who wrought this change was the Irish Cistercian, Daniel
A. Donovan, a former Seminary professor and author of a valuable
work on Moral Theology, and a zealous energetic priest withall.
His first concern was the erection of the stations of the Way of
the Cross in the Church of the Sacred Heart at Poplar Bluff. Besides
his own parish, Father Donovan received the charge of the former
missions of Doniphan, and bent all his efforts to rouse the scattered
Catholics of his immense territory to greater, more generous efforts,
but the cheerless outlook at last discouraged him, and in 1895, he re-
turned to his Convent in Ireland. In October of the same year, Father
Daniel W. Clarke succeeded him in the parish. In February 1897,
came Father C. J. Kane, in 1899, Father L. N. Larche, and on December
3rd, 1901, the Rev. Maurice 0 'Flaherty.
Father Francis Joseph Adrian, on his arrival in 1919, succeeded in
infusing new vigor into his people. The school conducted by the
Ursulines was fairly prosperous, the parish was growing steadily. The
missions, however, were a heavy burden. There were seven of them:
Dudley in Stoddard, Fisk, Harriell and Neelyville in Butler, Hiram,
Piedmont and Williamsville in Wayne. After a brave and restless
struggle of five years the youthful missionary's devotion to an exalted
purpose ended in death. His parish and missions are now in charge
of the Rev. R. L. Foristal, whilst the parish of long and friendly
rivalry, St. Benedict's of Doniphan, for some years in charge of Father
John A. Hurcick, is now placed in care of Father Edward S. Filipiak.
The veteran leader of this advance, the revered and beloved Father
Lawrence C. Wernert of Arcadia is still pastor of Arcadia and sur-
rounding missions, as well as chaplain of the Convent. In full pos-
session of his mental strength and bodily health, this pioneer priest of
Southeast Missouri recently celebrated the fiftieth anniversary of
his ordination to the priesthood.
Chapter 70
FROM THE MISSOURI TO THE CREST OF THE OZARKS
There remain a few parishes in Maries and Cole Counties that
grew up in the eighties of the last Century in consequence of the
religious impetus given to these localities by the early Jesuit mission-
aries, although they were actually organized by secular priests:
Viessmann, planted in 1874, but since 1903 designated as Brinktown,
Maries County: and Wardsville and Elston in Cole.1
The Church at Viessmann, built some time after 1874 on a four
acres tract of land, bore the title of the Holy Trinity. It was at
first attended from Vienna. In 1880, however, the Rev. Benjamin V.
Tannrath seems to have been appointed rector of the place, as the
Catholic Directory for 1881 prints the item. Yet the fact is, that this
appointment was rescinded on account of the vacancy occurring at
that time in Fredericktown, through the death of Father Lewis Tucker,
which Father Tannrath was appointed to fill.
Accordingly Viesmann continued to be served' by the pastor of
Vienna for three more years. In 1891 the Rev. Louis Schlathoelter
appears to have attended the congregations until Otcober 15th, when
Father Gerard Herman Brand took charge as rector. A parochial
school was opened about 1894, the school-building like the Church and
parish residence, was of frame. A lay-teacher had charge.
There were at this time about forty-four families in the parish,
two-thirds of German extraction, the rest Irish. In 1903 the names of
both the place and the church were changed to Brinktown, and The
Guardian Angel. In November 1895, Thomas A. Dette relieved Father
Brand of his burden. During Father Dette 's rule of more than thirteen
years no important developments were noticeable : the membership
increased to fifty-four families. On Father Dette 's appointment to
the parish of Benton in Scott County, Father B. A. Schlathoelter came
to Brinktown. Father Patrick Lyons supplied the place for a short
while. Then came the Rev. Francis Schiller, and finally the Rev.
Charles F. Schilling, the present incumbent. Father Gerard Herman
Brand died on November 5th, 1907, as rector of Gildehouse.
The Church of St. Stanislaus, at Wardsville, Cole County, has a
somewhat more diversified history than the parish of Brinktov4n.
Father Henry Anthony Hukestein was its founder. Originally a school-
master, he was encouraged to study for the priesthood and attained
Authorities: Chancery Records and Answers to Questionnaire.
(541)
542 History of the Archdiocese of St. Louis
his purpose in 1876, June 4th, when he was ordained by the Coadjutor
Bishop of St. Louis in the pro-cathedral of St. John. After filling
the position of assistant at St. Mary's Church, St. Louis and that of
pastor in Vienna, Maries County, for about four years. Father Huke-
stein was sent to Cole County to form a new parish some ten miles
distant from Jefferson City. In November 1880 a parcel of land had
been secured for the new parish. Father Hukestein arrived at his
destination on November 9th of the same year and immediately began
preparations for the erection of a church.
He found about seventy-five families in his district, all German.
On September 7th, 1881, Vicar-General Muehlsiepen laid the corner
stone for the church which was to be of brick. On October 10th,
1883, the church was blessed by Father Hermann Wigger, under the
patronage of St. Stanislaus : Father Hukestein continued his kindly
yet energetic rule of the parish until July 18th, 1884. when the oppor-
tunity offered itself of building the grand Church of St. Augustine in
St. Louis. His successor at Wardsville, the Rev. Joseph Charles Ernst,
had come to America from Cologne in the heyday of the Bismarkian
persecution of the Church. He had received holy orders from the
Martyr-Bishop Paulus Melchers in 1872. When the noble prelate was
dragged to prison for religion's sake, the young priest also, like a num-
ber of others, got in conflict with the civil authorities and, in conse-
quence, fled the country. His family name was Ritzenhoff, Ernst
Joseph, were his baptismal names, which he used in America to hide
his identity. He returned to the Rhineland in July 1899. He functioned
as pastor of Wardsville until 1888, became successively pastor of St.
Thomas, Perryville, St. Peter's, and Assistant to Father Hukestein
at St. Augustine's, St. Louis.
The next pastor of Wardsville was the Rev. J. F. M. Diel, who
held a watchful eye upon his flock until June 1895. It was the' next
pastor, Father Bernard John Benten, that built the school and intro-
duced the Ursuline Sisters as teachers. On Father Benten 's promotion
to the Church of St. Paul in St. Charles County, the Rev. J. H.
Krechter assumed pastoral charge; in 1908 came the Rev. Paul Gross.
a former religious of the Congregation of the Holy Ghost, whom Father
Francis W. Gerhold succeeded in 1913. Father Gerhold built a fine
church which was dedicated on June 28th, 1925. The parish is in
flourishing condition, although its membership was considerably reduced
by the establishment of two new parishes within its former territory : St.
Anthony of Padua at Folk and St. Margaret, at Osage Bend.
The first dismemberment took place in 1905 when the parish of
St. Anthony at Folk was founded with Father John Hoeschen as
pastor, and twenty-five families, all of German descent. The church
From (In Missouri to fin Cresi of tht Ozarks •~>4:>>
was dedicated on June 11th, 1905, the parochial residence was erected
in 1906. The school was opened in 1914 with a Catholic lay teacher.
It is supported by the County: since its organization, the parish
increased to fifty-five families and still continues to grow. Since 1916
the Rev. Joseph A. Richarz has occupied the pastorate.
The second dismemberment was occasioned by the establishment of
St. Margaret's Church at Osagt Bend under the leadership of Father
Peter Joseph Wigger. The dedication of this new house of God took
plaee on July 22nd, 1908. The original membership of the parish,
twenty-two German families, has grown, in the course of near twenty
years, to thirty. Each of these two daughters of Wardsville has given
one son to the priesthood of the Church.
Father Wigger 's successors wTere Henry Kuper, 1913 to 1917;
Rev. -1. M. Denner, the present pastor the Rev. Herman Wagener. Wards-
ville itself the mother church, has ten members of religious orders to
her credit, but no priestly son so far.
The Church of St. Martin at Elston, Cole County, was officially
founded by Father John Schramm in June 1885.
On August 26th of that year Vicar-General Muehlsiepen blessed
the church, which was built by the people under Father Schramm's
directions. But the origin of the parish dates back to 1860. There
was a place called Stringtown, some distance from Jefferson City, which
Father Van der Sanden, then stationed at the State Capital as assistant
priest to the pastor of St. Peter's Church, was accustomed to visit once
every six weeks. Fifteen German families had their homes around
Stringtown, but the place had no church, and although Father Van
der Sanden on March 19th, 1862 blessed and laid the corner stone for
a proposed church in honor of St. Joseph, the building never materi-
alized. Yet the priests of Jefferson City came to say mass at Stringtown
in private homes until 1885. The last good missionary to do so was
Rev. John Schramm. In 1885 the mission was discontinued and.
apply its place, a parish was organized at Elston, with Russelville
as a mission. The church was dedicated in honor of St. Martin by
\"\ car-General Muehlsiepen on August 26th, 1885.
Of course the people of Stringtown became members of the new
parish of Elston; The total membership at its foundation was thirty-live
families, German and Irish. The school was opened about 1888, in
charge of a secular teacher, until the advent of the School-Sisters of
St. Francis in 1912.
Elston is a railroad town about ten miles from Jefferson City,
with coal and lead mines in the vicinity.
In 1890 the population was two hundred and fifty souls. In
November 1898, during the pastorate of Rev. Charles Keller, the
church with all its furnishings was burned to the ground. Nothing
544 History of the Archdiocese of St. Louis
daunted, however, priest and people, had a new church under way in
a little while, and saw it completed in June 1899.
Vicar-General Muehlsiepen conducted the solemnities of dedication
on October 18th. The succession of pastors at Elston after Father
Schramm's departure on September 28th, 1887, was Rev. Sebastian
Senneerich to 1894; Rev. Joseph Wentker to 1896; Rev. Charles Keller
to 1900; Rev. Henry Fabry to 1901; Rev. C. H. Schlefers to 1908;
Rev. J. B. Pleuss, D.D., and Rev. John Wehner, the present pastor.
The parish is rapidly decreasing in numbers owing to the young
peoples' drifting to Jefferson City to find employment in the shoe
factories. The establishment of the former mission of Russelville into
a distinct parish was also a loss to Elston.
St. Michael's Church of Russelville, Cole County dates from April
13th, 1887, when Father Schramm, the pastor of Elston, laid the corner
stone for its church. In the meantime the place was attended from
Elston, even after the dedication of the church by Vicar-General
Muehlsiepen, on October 22nd, 1890. In 1897 the school was established
with a lay-teacher in charge. By September 26th, 1906, the mission
had developed into a parish with Rev. Joseph Wehner as its first
pastor. After him came Fathers Richarz and Reh. The outlook is
not very flattering at present, but gives no reason for desponding.
As the latest flourishing branches of the mighty spiritual tree
planted by Father Helias and his associates in the soil of Osage and
Cole Counties, the remaining parishes of Freeburg, Meta, Bonnot's Mill,
Osage Bend, Chamois and Argyle may find a place here, although they
really belong to a later period.
The town of Freeburg, the center of the parish of the Holy Family,
was founded in 1902, when the Rock Island Railroad built its line
along the southern part of Osage County. The pioneers of this enter-
prising community were German Catholics. In 1903, December 29th,
the Rev. Gerard Fick, was made rector of Freeburg. A native of
Richfountain, Osage County, Father Fick had the necessary knowledge
of local conditions, and so was well fitted to organize and build up
the parish. The people in glad anticipation of soon getting a pastor,
had begun the erection of a temporary church building, but the young
pastor supervised its completion. His pastoral residence was a little
cubby-hole in the sacristy. In 1905 the church was enlarged, and the
erection of the school and Sisters' residence soon followed. Then the
parishioners insisted that their pastor must have a proper dwelling.
Father Fick's great ambition was to erect a dwelling for the Lord which
should by its beauty and majesty overshadow everything around it.
His expressed wish found a hearty response.
From tin Missouri to tin Crest of tin Ozarks 545
On July 28th, 1920, Efogr. J. -I. Tannrath, laid the corner stone
of ill.- proposed church. Tin' dedication of the imposing structure
took place on Augusi 8th, 1921, Archbishop Glennon officiating. The
parochial school was taughl by four School-Sisters' l)e Notre Dame.
In 1!»04 it was made a public school, but continued il ^ teaching faculty.
At the beginning there were about forty-six families in the parish,
at present there are one hundred and twenty. Four girls of the
parish have become Sisters.
The parish of Meta, Osage County, is dedicated to St. Cecelia.
In 11)04 the people of the place obtained the Archbishop's permission
to begin building a church, and then sat down to await developments.
In October of that year the Rev. Herman Wagener announced himself
BS their rector. On November 5th, 1904 the Rev. Father wrote the
chancellor of the Archdiocese: "We are using a rented house for
church and school." In the Spring of 1906, however, a beginning
was made with building operations. Vicar-General Hoog blessed and
laid the corner stone for the Church of St. Cecilia. The parish has
a school taught by a lay-teacher, and at times by the pastor himself.
One of the most beautiful locations for a temple of the Most High
is that of Bonnot's Mil! in Osage County. Halfway up the hillside
stands the church of St. Louis, with miles and miles of diversified
country before it, and the silvery windings of the Missouri connecting
scene with scene. The Rev. Charles Even, a native of the County, built
it in 190."). Church, rectory and school are frame structures. The
corner stone of the church was laid by Father Rupprechter, then pastor
of Linn. The parish school was established in 1916. The parish
numbered about fifty families, French and German, the latter being
the more numerous and constructive force. The outlook until 1918 was
promising, but through the prevalence of automobile traffic, the
commercial and social importance of Bonnot's Mill has gradually faded
away, and in consequence the independent growTth of the Church is
now in danger. Father Even, the founder of the parish, died there
oji April 17th, 1923, in his sixty-third year. The successive pastors
were Fathers John Schramm, John Lakebrink, and C. Schmidt.
Chamois with its Church of the Most Pure Heart of Mary was
attended from Herman, but in 1910 the Franciscan Fathers turned
over the parish to the secular clergy. Father Joseph George Hoeltintr
was its first resident priest. Father Joseph H. Winkelmann succeeded
him. The mission of St. Ignatius at Daily's Creek is attached to
Chamois.
The school is now in charge of the Sisters' de Xotre Dame.
The Church of St. Aloysius at ArgyU was founded in 1910 by the
Rev. Joseph -I. Rapien; it was for the last ten years administered by
Vol. II— 18
546 History of the Archdiocese of St. Louis
•
the Rev. Joseph M. Clooney. There remains but one more church to
find mention here, that of the Immaculate Conception in Jefferson
City carved out of the ancient parish of St. Peter. The Rev. Dr. John
B. Pleuss was its founder and first pastor. The school is taught by
four Sisters of Charity of the Incarnate Word. Since the days of
Msgr. Hoog, Jefferson City has a Catholic Hospital in care of the
Sisters of St. Mary.
South and southeast of Cole and Osage Counties which contain
the earliest missionary centers of the central portion of the State,
there are nine counties that were rather slow at receiving the light in
its meridian brightness; the Counties of Maries, Phelps, Crawford,
Pulaski, Dent, Texas, Shannon. Howell and Oregon. Far inland as they
were and remote from what were then the highways of commerce and
immigration, the great rivers, they naturally developed at a slower
pace. But as the counties of Cole and Osage grew in Catholic pop-
ulation and formed new parishes in the seventies and eighties, so the
counties to the southwest also took their part in the conquest of the
wilderness for Christ the Lord.
The link between north and south is the Church of St. Patrick in
Rolla, Phelps County. It was organized as a mission in 1862 by Rev.
Francis P. Gallagher, and became a parish in 1864. Father Gallagher
having been recalled to St. Louis in 1865 to build the first St.
Teresa's church after Father James O'Brien's premature death, had
as his own successor in Rolla the Rev. Francis Graham, who received
the appointment immediately after his ordination by Archbishop Ken-
rick, September 23rd, 1865.
On Father Graham's transfer to Springfield, January 1868, the
Rev. Thomas Moran took over the charge of Rolla, until 1875. Father
Edward Smith, one of the assistants at the Cathedral, was then appoint-
ed to the pastorate and remained there until 1879. The Rev. Thomas
Bonacum, the future Bishop of Lincoln, served as pastor of Rolla for
the next two years. Then followed the long pastorate of the Rev.
Patrick 0 'Loughlin, lasting almost four decades.
The missions organized and attended from Rolla, were very numer-
ous, spreading out over the counties of Phelps, Crawford, Dent, Texas
and Pulaski:
The mission of the Immaculate Conception at St. James, Phelps
County, was organized in 1871. On the 16th day of July of that year
Vicar-General Patrick J. Ryan blessed the church. The mission re-
mained a dependency of Rolla until 1906, when it was attached to Knob
From 11" Missouri to tl>< Crest of tin Ozarks 541
View. Salem in Dent County received priestly ministrations from
Rolla since 1880. It had a frame church in 1898 which was attended
from Rolla until 1908. Now it is a mission of Cuba, Crawford County.
The third mission of Rolla was Leasburg in Crawford County, which
had a frame church dedicated to the Sacred Beart. H was organized
by Father O'Loughlin. It is now an out mission of Cuba.
Holy Cross Church of Cuba itself is an offshoot of the ehurch
of Rolla. It was organized as a mission in 1883. Previous to that date
mass was said occasionally by Father Gallagher who was stationed
at Rolla from 1862 to 1865. When the Frisco Railroad was building,
a large number of workmen and their families settled in and near the
town. The first church in Cuba was erected by Father Bonacum.
This edifice was blown to pieces by the cyclone of 1877. The present
ehurch was erected by Father O'Loughlin in 1879, and enlarged by
him in 1898. At the time of its foundation Holy Cross Parish at Cuba
numbered twenty-families, all Irish, with the exception of two who were
German. It has grown rapidly in late years, so that on October 26th,
1914, it could be raised to the dignity of a parish, with Rev. Curtis
J. Ilornsby as its first pastor. With the old missions of Salem and
Leasburg. the new missions of St. Francis at Burbon, Crawford County,
and the former Jesuit mission of the Japanese Martyrs at Japan in
Franklin County, were attached to the church of Cuba, but the latter
has recently been formed into a separate parish under Father Lake-
brink. St. Michael's Church at Cabool, in Texas County was attended
from Rolla since 1888, and Haley's Settlement since 1889. But on
September 15th, 1896 the care of Cabool was assigned to White church
in Howell County, and subsequently, to Thayer and finally restored to
White Church.
Four other missionary stations were mentioned in 1907 as per-
taining to Rolla :
Newburg in Phelps, Pina Station in Texas, Richland and Dixon
in Pulaski Counties.
Knobview and Phelps County is a parish composed chiefly of
Italians. In 1900 a group of forty Italian families settled in the district
by invitation from the Frisco Railroad. They petitioned Archbishop
Glennon for a priest and were gladdened in April 1906 to receive the
Rev. Ottavio Leone ;is their pastor. They were living in extreme poverty,
but they were willing to make any sacrifice to have a church and priest
of their own. The first ehurch was dedicated in 1908 under the title
of si. Anthony, but in 1918 church and parish residence were destroyed
by fire.
548 History of the Archdiocese of St. Loui
is
The new brick church was dedicated in May 1919: the parish
residence was built in 1920. There were about two-hundred souls in
the parish at its foundation, all Italians: but there are many f alien-
away Catholics in the district. It speaks well for the community, that
four of its young ladies consecrated themselves to the religious life.
Father Leone was born in Italy in 1867, became a member of the
Passionist Order, but received his exeat from the Order in 1904 and
joined the ranks of the secular Clergy. He was succeeded in 1923 by
the Rev. C. B. Faris.
Chapter 71
DECLINE OF THE EARLIEST CHURCHES OF THE CITY
During these more than fifty years of Church extension from the
original and only parish church Peter Richard Kenrick found in the
city of St. Louis on his arrival from Philadelphia, until in 1893, their
number amounted to fifty-five, only three fell by the way: the first
Church of the Immaculate Conception on 8th and Chestnut Street
St. Bonaventure on 6th and Spruce, and St. Francis Xavier's on 9th
and Lucas. Catholic sentiment is strongly opposed to forsake a place
thai was once chosen as the visible habitation of God among men. At
first there was no need, except in the three cases enumerated, of abolish-
ing any of the constantly increasing number; each parish, new or old,
iiad a sufficiency of support, and was not as yet accustomed to de-
mand more than the things really necessary. The sources of income
were not uniform. The German parishes adhered to the practice of
pew-renting, whilst in the English-speaking parishes the custom of
paying 10c for a seat was in vogue.1 Subscriptions for special purposes
were taken up in all the churches. The Easter collection for the
parish clergy was in full force as a law, but not everywhere in practice.
As early as 1869, the Western ^Yatchman speaks of it as a time-honored
institution. So all churches bore, neither the burden of poverty nor
of great wealth, but the sweet yoke of humble content.
Under these circumstances it is remarkable, how within the three
years of Bishop Kenrick 's Coadjutorship, St. Louis was enriched with
five splendid Churches so well planned and built, that even today,
after the wear and tear of more than eighty years, they with the ex-
ception of the first St. Francis Xavier's, remain with us as worthy
monuments of the old days and ornaments of the present: St. Mary's
of the Victories, St. Patrick's, St. Joseph's, St. Vincent de Paul's. But
What is still more remarkable is, that this cluster of old churches, to-
gether with the Old Cathedral, still serve the holy purposes for which
the faith and love of their founders destined them. St. Francis Xavier's
Church, perhaps the most beautiful of the five, was demolished when
i Archbishop Kenrick 's Order in regard to the temporalities of the churches
is dated October 1, 1868, and signed, "By Order the Archbishop, Charles Ziegler,
Secretary." The following two clauses are to the point: "It is expected that
everyone of the faithful, on entering the church, contribute at least 5 cents. It
is not intended to keep anyone that does not contribute from entering the church
but it is expected that only a few of the poorest will decline to fulfill this duty of
piety and justice. At the High Masses, all the pews not rented shall be locked
and opened only for those who have a ticket from the ushers for ten cents."
(549)
550 History of the Archdiocese of St. Lo
ins
the St. Louis University was moved to Grand Avenue, and it is still
a matter of regret that is was not left at its old hallowed place.
It would, of course, be wrong to apply the term of "prosperous*'
to any of these five ancient parishes and churches. In fact, some of
them can hardly claim to have a resident congregation, but only more
or less regular attendants. Though enjoying all parochial rights and
well-defined parish bounds, they have become practically missionary
churches. St. Vincent's is, and St. Patrick's may be still a full fledged
parish: but St. Mary's, St. Joseph's and the Old Cathedral draw their
chief support from the scattered children and children's children of
those who helped to build and beautify them.
What a wonderful attraction the Old Cathedral on Walnut Street
near the river has upon the people of the city. How they crowd its
pews and aisles on the Solemn Feasts of the Church, or at the Sunday
Highmass and at the midday service in Lent. And how many hundreds
visit this Church of their Fathers day by day, to offer a prayer of
petition or thanksgiving at one or the other of its beautiful shrines.
And how restful the care fretted heart finds the quiet air of peace that
broods within those massive walls and mighty pillars. Now and then
its sombre majesty brightened up with the presence of the great pre-
lates of the land; as at the Golden Jubilee of Archbishop Kenrick: at
other times it spoke even more eloquently through the contrast, of the
vanity of all terrestrial things, as at the funeral services for the same
Archbishop Kenrick, and for his successor Archbishop Kain. But even
independently of these haunting memories, the old Church has attrac-
tions of a real and most sacred nature : its numerous relics, and its
singular indulgences. We use the word singular advisedly: for there
seems to be no case of such peculiar indulgences being granted to any
church in Christendom save the Cathedral church of St. Louis built
by Bishop Joseph Rosati, namely the indulgences of the Seven Churches
of Rome. It was an ancient tradition current in St. Louis that Bishop
Rosati, during an audience with Pope Gregory XVI, his former class-
mate, told of his cathedral built in the wilderness on the western bank
of the Mississippi, and asked the Holy Father to endow it with special
favors. When asked what he wanted, Bishop Rosati said: "I wish
for my cathedral the indulgences attached to the seven Basilicas of
Rome." We are told that the Holy Father protested that those in-
dulgences were never granted to other churches. "That is exactly why
I want them." replied Bishop Rosati. That he was successful in his
audacious request is seen by the list of indulgences granted by the
decree of the same Pope, dated April 3, 1841. It reads as follows:
Holy Father: Joseph Rosati, Bishop of St. Louis, humbly pros-
trate at the feet of your Holiness, asks that your Holiness deign to
grant in perpetuity, the usual conditions being observed.
Declim of thi Earliest Churches of thi City 55]
1. A Plenary [ndulgence daily to the faithful visiting the Cathedral
Church of St. Louis.
2. The [ndulgences of the Seven Churches of Rome to those visiting
the four altars of the said Cathedral Church.
3. The [ndulgences of the Stations of Rome to those visiting the
said Cathedral Chinch on the days of such Stations.
I. A Plenary [ndulgence on the anniversary of the dedication of
the same Church and during 1 he Octave of such dedication, and on the
Octave day.
:'- A Plenary [ndulgence on the Feast of St. Louis, the Patron of
the Cathedral Church, and throughout the Octave."
This is the petition of Bishop Rosati, as far as it refers to his
Cathedral : what now follows is the Pope's act of granting the petition in
perpetuity :
"In audi. -nee with His Holiness held on the third of April, 1841,
our Most Holy Lord, Gregory XVI, by divine Providence Pope, on
the statement of the undersigned Secretary of the Sacred Congregation
of the Propagation of the Faith, having duly considered the matter of
the petition, graciously -rants in perpetuity all the Indulgences asked
\'nv in the petitioning brief. All things to the contrary notwithstanding.
Given at Rome, from the Offices of the said Sacred Congregation,
on the day and year as above. Entirely free from any remuneration
Under any head.
I. Arch. Spolet."
This signature stands for the full name and title of Cardinal
[gnatius Cadolini, Archbishop of Spoleto, who was Secretary of the
Sacred Congregation de Propaganda Fide from 1838 to 1843. By the
second clause, therefore, of this document the singular privilege was
granted those who should visit the four altars of the Old Cathedral
Church, that they might gain the many rich indulgences attached to
the Seven Basilica-Churches of Rome, Viz: To St. Peter's, on the
Vatican; St. Paul and St. Sebastian outside the walls: St. John
Later;, n: The Holy Cross in Jerusalem j St. Lawrence, outside the walls,
and St. Mary Major. An unique privilege, indeed, when we consider
that yearly, thousands of Pilgrims from all parts of the world make
their visits to the Holy City and to the above mentioned churches to
be enriched with the Indulgences attached thereto.
But the Old Cathedral for many years has had only three altars,
the fourth having been removed when St. Marx's Chapel in the base-
ment of the Cathedral was closed. Was this indulgence then lost with
the loss of the fourth altar? This question was settled by Pope Pius IX
July 9th, 1848, when the following petition of Archbishop Kenrick
was acted upon favorably :
552 History of the Archdiocese of St. Louis
"Most Holy Father: — Peter Richard Kenrick, Archbishop of St.
Louis, most humbly submits to your Holiness, that among the privileges
granted by Gregory XVI, of happy memory, to his predecessor, is that
daily Plenary Indulgence gained by those who visit the Seven Basilicas,
which was granted to those who visit the four altars of the Cathedral
of St. Louis. But as there are only three altars in the Cathedral, the
fourth being in the basement Chapel, and as your petitioner for grave
reasons intends to close the latter, and there would seem to be little
likelihood in the present condition of affairs, of another Altar being
erected in the Church, your petitioner humbly asks that the above
mentioned indulgence be accorded to those who visit the three altars
of the Church, or more, should more in the course of time be erected.
In an audience with His Holiness on the ninth of July, 1848, our Most
Holy Lord, Pius IX, by divine Providence Pope, on the statement of
the undersigned Pro-Secretary of the Congregation of the Propagation
of the Faith, having duly considered the matter of the petition, gracious-
ly assents in all things accordingly as they are asked, all things to
the contrary notwithstanding. Given at Rome, from the Offices of the
said Sacred Congregation on the day and year as above.
Free from any remuneration under any head.
Alexander Barnabo,
Pro-Secretary. ' '
Cardinal Alexander Barnabo was Secretary of the Sacred Con-
gregation De Propaganda Fide from 1848 to 1865, in which latter year
he became Prefect of the Propaganda in succession to Cardinal
Fransoni.2
A matter of such vast spiritual import and of such unique occur-
rence surely will merit for the Old Cathedral perennial youth and
vigor, no matter whether the fluctuation of population may tell for
it or against it. The Old Cathedral will and must remain the great
religious shrine of the city. But under faithful shepherds, as the small
scattered congregation has had for a number of years, and with the
aid of the parochial school which it supports, even its pastoral func-
tions will be required more and more.
The Church of St. Mary of the Victories, the earliest church the
German Catholics, had, as we have seen, a long line of distinguished
pastors: Father John Peter Fischer, a native of Lorraine, served in
that capacity, during the first three years of its existence, but
accepted the post of assistant on the arrival of Vicar-General Melcher
and served as such until June 1856, when he returned to his
2 The official documents arc preserved in the Archives of the Old Cathedral.
The concession of 1841, is printed in "Synodus Sti. Lndovici, III," 1896, pp.
159-160. Cf. ''Catholic Herald," vol. V, No. 6.
Bedim of tin Earliest Churches of thi City 553
native land. Father Melcher remained pastor of St. Mary's until his
elevation to the see of Green Bay, March 3, 1868. During the twenty-
one years of his managemenl of the parish, Vicar-General Melcher was
faithfully assisted by the future Vicar-General of the diocese, Father
Henry Muehlsiepen. In this period the church was completed accord-
ing to the original cruciform plan, and a massive campanile, was
erected on the north side of the church. The completed edifice was
solemnly consecrated by Archbishop Kenrick on May 13th, i860. Prob-
ably in no church of the city at this time the Highmass was more sol-
emnly held than at old St. Mary's. After Bishop Melcher's departure,
Father Muehlsiepen became pastor of the parish and Vicar-General for
the German, Bohemian and Polish Catholics of the archdiocese. The
new Vicar-General now recalled the pastor of Dutzow, Father Frederick
William Paerber, to St. Mary's and entrusted to him the care of the
parish, and soon afterward appointed him pastor. In order to give his
friend and successor perfect freedom of action, the Vicar-General
changed his own place of residence to the Ursuline Convent, of which
he was Spiritual Director. At the time of Father Faerber's early pas-
tor-hip the parish of St. Mary of the Victories had already passed the
meridian of its numerical strength and importance. To the south-
wesl stood the Church of St. Vincent, whose parish was organized on
German-English lines. Directly west the parishes of St. Nicholas
and St. Henry had been formed ou1 of its former territory. But its
greatesl and irreparable loss resulted from the gradual deterioration
nf that pari of the city that lies along the river between the Courthouse
and the so-called Frenchtown due south of St. Mary's Church. Fac-
tories and wholesale business houses took the place of the residences
of many of the city's best families.3
Within the period from 1859 to 1868 the number of annual Bap-
tisms had decreased from LOO to 220. But the parish still ranged among
the b*">t. The succession of Father Faerber's assistants includes such
honored Dames as Benry Jaegering, Henry Pigge, Henry Hukestein,
John L. Gadell, William Rensmann, Henry (Jeers, A. Happe, John J.
Tannrath and Aloysius Gorthoeffner.
But the decline went on and at last seemed to threaten ex-
tinction. Father Faerber in 189] resorted to a rather peculiar measure
to infuse new life into the old organism. He bought a plot of ground
on MorisSOB Avenue, one block west of Twelfth Street, to which he pro-
posed to transfer si. Mary's church. The new location was within the
limits of St. Vincent \s parish : bul as it was not intended to win over the
English speaking people of the district, and as it was hoped that the
German Catholics attending si. Vincent's would l><' gladly transferred
Amerika," October l1'*,, L919. (Father Bolweck's article),
554 History of the Archdiocese of St. Louis
to a purely German parish within their reach, Vicar-General Muehl-
siepen obtained the Archbishop's consent to the new venture.
The plans for church and school were ready, contributions were
being collected, and building- operations were about to begin, when there
came a thunder-clap that stopped the proceeding.
The Vincentian Fathers, who had charge of St. Vincent's parish,
through their Visitor had entered a protest with Archbishop Kenrick,
stating that their parish had been a mixed French-English-German or-
ganization from its very inception, and that it would be an injustice to
draw away from them the wealthy Germans of the parish, and that it
was against all law to build a new parish church within the limits
of another parish enjoying eqval rights The Vincentians were right
in their contention and the Archbishop decided against Father Faerber's
project. Father Faerber's appeal to Rome was rejected. The loss
sustained by St. Mary's parish fell, at least, in part, to the lot of Vicar-
General Mueldsiepen. St. Mary's Church had to remain in the old
location amid the factories and slums.4
Towards the end of 1901 Father Faerber took up his abode with
the Community of the Sisters of St. Mary, which he had been chiefly
instrumental in founding. Always busy with his literary work, he
left the administration of his parish to his assistant, Father Aloysius
Garthoeffner, who at Father Faerber's demise. April 17th, 1905, became
pastor. Father Garthoeffer paid the debts resting on the parish, re-
stored the crumbling buildings and. with a large legacy from the Heit-
kump family, placed church and school on a sound financial basis.
The school, in Father Garthoeffner 's day had become a rather cosmo-
politan institution, eight nationalities being represented. For the last
sixty-five years the Notre Dame Sisters have had charge of it. AVhen
Father Garthoeffner became Director of Schools and chaplain of the
Ursulines, the parochial duties devolved upon his assistant, the Rev.
Herman E. Amsinger. whilst the pastor exercised the financial manage-
ment. At the death of Father Garthoeffner April 27th, 1917, Father
Amsinger was appointed Administrator of the parish, and has held
the position ever since.
St. Mary's Church enjoys the distinction of having given the Arch-
diocese its first Superintendent of Schools.
On the death of Father James Archer. April 5th, 1876, Father
James McCaffrey succeeded to the pastorship of St. Patrick's parish.
He had for assistants a number of prominent priests of the diocese,
as Father William O'Shea. E. J. Hamill. R. J. Hayes. J. J. Ryan. D.
Healy, J. T. Foley, Eugene Coyle. C. P. O'Leary, 0. J. McDonald
and J. J. Toomey.
Ameiika," October 26, ]919.
Decline of the Earliest Churches of the City 555
On his appointment to the new Cathedral Chapel, October 15th,
1896, Father J. T. Tuohy became pastor of St. Patrick's. During these
twenty years a complete transformation had taken place in its human
make-up: Originally all Irish, the parishioners were now of almost
all nations of Europe, except the Irish.
The church was shorn of its towers by the cyclone of 1896. But
the school endured. St. Patrick's Day was always one of the most
splendidly celebrated days in St. Louis. Under the pastorship of Father
Dempsey from July 11th, 1898 to the present day old St. Patrick's
has more than all the splendor of its early days in the institutions
founded by Father Tim. Year by year on the feast of Erin's great
Saint a vast assembly of clergy and laity gather within its walls to
do honor to God in His saint, and in His faithful and great-hearted
servant, the pastor of St. Patrick's.'
The Church of St. Vincent de Paul of which the corner stone was
laid on March 17th, 1844, and which was solemnly consecrated by
Bishop Kenrick on November 5th of the following year, has remained
in charge of the Vincentian Fathers since its foundation. The church
building, too, remained the same, only that the beautiful facade and
the tower were added after the consecration. The congregation was
and is composed of three nationalities or their descendants: the French,
lush and German. Services have accordingly been held in English and
German, the French not being required since the earliest days. The
list of subscribers to the Church building fund is equally creditable
to the -two leading nationalities. Most of them were recent arrivals
from beyond the sea. Poor in worldly goods they were, but rich in
faith and the love of God, and glad and proud of the beauty of His
house. They were sturdy men of the artisan and laboring classes,
not highly educated but endowed with a larger share of good common
sense. And above all, they held on to their magnificent inheritance,
the ingrained Catholic culture they had brought along from the home
of their childhood.
They also clung to their inherited language. It was this twofold
bond of love, one supernatural, the other natural, that moved their
hearts to give generously from their little store of wealth or from the
meagre results of their daily toil. From its inception St. Vincent's
parish enjoyed the signal blessing of a parochial school. In 1851 Father
John Gerard Uhland, a man of small stature, but of a great loving
heart, came to St. Vincent's as Director of Schools, and Rector for
the German part of the Congregation. He was, certainly one of the
most popular, and best-beloved priests our City ever had. He remained
at St. Vincent's until his happy death which occurred on February 17th,
5 Chancery Eecords.
556 History of the Archdiocese of St. Louis
1885. He was a true father to all classes. Old and young, rich and
poor, cultured and rude, native or foreigner, all were dear to his
paternal heart.
As the parish increased in numbers a new school building was
erected for the Christian Brothers, the teachers of the boys. But
the Sisters of Charity also, having a constantly increasing number of
girl pupils to provide for, needed a new building. Mrs. Soulard donated
a piece of property on Eighth and Marion Streets, on which the school
was erected. It was opened in the Spring of 1853. At that time nine
hundred pupils of both sexes were educated at the Schools of the
Parish : Now the attendance had dwindled to about one-third of that
number :6
It is, of course, to be presumed, that St. Vincent's Parish, in its
blessed course of almost ninety years, must have had many priests of
distinction, many whose names are still in benediction. The series of
pastors alone is rich, enough in distinguished men to prove this assump-
tion, men who have acquired extraordinary reputation, as preachers
and public speakers, of men who have greatly stimulated the religious
life of the parish, or have attained to greatly enlarged responsibilities
either in the Order, or in the episcopacy. The peculiar atmosphere of
religious thought pervading the community house certainly had a share
in these results. There is first of all the founder of the parish in 1838,
Father John Timon, then Superior of the Missions, and Vicar-General
of the diocese, and subsequently Bishop of Buffalo. Father Timon was
a man who saw clearly, reasoned incisively and acted without timidity
or temerity. The first pastor of St. Vincent's, the one-time Napoleonic
calvaryman, Father Francis Xavier Dahmen, light-hearted as a true
son of the Rhineland, in all humility relinquished to the abler ad-
ministrator and business manager, Father Blasius Raho, the honor
and merit of building the church and having it consecrated. Father
Raho, being full of the missionary spirit of the Vincentian Order, was
especially noted for his extraordinary meekness and patience, all of
which he had so beautifully exemplified in his foundation of the
La Salle Mission. In 1847, he was sent to St. Vincent's Seminary at
New Orleans, and was succeeded as Pastor of St. Vincent's parish, by
Father Francis Burlando. As St. Vincent's parish had a very strong
German membership, there was always a German Vice Pastor ap-
pointed to take care of them. The first one to fill this important office
was Father John Gerard Uhland. Father Uhland was for thirty-four
years the only firm and fixed point in the constant change of pastors
at St. Vincent's.
6 Diamond Jubilee of St. Vincent de Paul Church, 1919. " Church Progress, ' r
November 20, 1919.
Bedim of th Earliest Churches of tJu ^'fij •"><
Father Burlando had filled the office of Missionary Professor and
Superior of the Seminary at St. Louis before he received the appoint-
ment as Pastor of St. Vincent V
In 1850, he made a visit to the Orient, and was subsequently ap-
pointed Spiritual Director of the Daughters of Charity, at whose House
in Emmitsburg he died on February 16th, 1873, fifty-eight years of
age. In 1850, Father Dahmen was reappointed pastor and held the
office until September 27th, 1852. In that year his Superior sent him
to the Motherhouse in Paris. Here he died on March 27th, 1866. Father
Dahmen was not a grave man of learning, but alert in mind and direct
in rugged speech, yet a very loveable character withall.
Of Father Anthony Penco, who filled the rectorship of St. Vincent's
Parish from 1852 to 1855, a sufficient account can be found in the chapter
treating St. Vincent's Seminary at Cape Girardeau. He returned to
his native Italy. Father Penco 's successor at St. Vincent's, Father
James Rolando, was pastor of the Parish from 1855 to 1858, and
Superior of the Mission from 1872, to 1874. He died at Germantown,
November 26th, 1883.
The next Vincentian to administer the pastoral cares of St. Vin-
cent's, was the bright, witty, and humorous Irishman, Father John
O'Reilly. He was both talented and energetic, a hater of all shams
and insincerities and ever ready champion of the oppressed, in manner
ardent, but always maintaining a fine priestly bearing. Father John
O'Reilly came to St. Louis from the La Salle Mission and held the
rectorship of St. Vincent's from 1858 to 1860. He died March 4, 1862.
"During the period of the Civil War the Rev. Stephen Ryan held
the office of Visitor of the Province : but the pastor of St. Vincent 's parish
was the Rev. Thomas Burk. Those years of danger and distress, no doubt
weighed heavily upon the hearts of these two noble priests; yet be-
yond the horizon that bounded their fears and sorrows, they saw in
spirit the light of a brighter day which was sure to break, and they
devoted all the energies of their powers to keep the organizations over
which God had set them, from disruption and ruin. Father Stephen
V. Ryan, on becoming Visitor, took up his abode at St. Vincent's
Rectory, St. Louis; but when the Motherhouse and Novitiate of the
Community of the Lazarists, was removed to Germantown, he made it
his residence, until he was elected to the See of Buffalo as successor
to Bishop John Timon.
Father Thomas Murk's monument in Calvary bears the inscription:
"Friend of the Poor," but his most beautiful and enduring monument
is the little army of souls he has led into the ways of justice and
righteousness during the twenty-two years of his pastorate at St. Vin-
cent 's. Father Tom Burk as he was lovingly called by his priest-
friends and intimates, died October 31st, 1877. During his incumbency
558 History of the Archdiocese of St. Louis
of St. Vincent's Father Burk had a number of good and faithful as-
sistants chief among them were Fathers Edmund Hennessey, Hermann
John Koop, Thomas Smith. A. Krabbler and Peter O'Neill: The most
interesting- personage of all these men of distinction was the "Meta-
physician'' Father Hermann John Koop. Father Shaw, who knew him
well at La Salle Mission, describes him as a man of diminutive size,
but possessed of a mighty spirit, that found delight in soaring to the
highest heights of philosophical truth, who pursued the even tenor
of his way, at case with the world and its ways and without any desire
for applause or even recognition. Father Koop was the most intimate
friend the great convert Orestes A. Brownson had in his later days.
Father Koop died in St. Louis, July 6th, 1880. Another one of Father
Burk's assistants, the Rev. Edmund M. Hennessey, who filled the posi-
tion from November 1877 to 1879, when Father Denis Leyden was
put in his place, until Father James McGill was recalled from California
to take charge of St. Vincent's. Father McGill resigned his charge
into the hands of Father Michael Richardson in 1881. It was under
his administration that good old Father Lliland died and received as
his successor to the pastorship of the German part of the parish the
well-known Father Pius G. Krentz. Father Krentz had served as
assistant since 1880. and now continued to serve as Vice-pastor until
1891. when Father Henry Augustine Asmuth came to take his place.
Father Krentz closed the line of his earthly days in La Salle, Illinois,
on January 26th, 1897. The later pastors of St. Vineent's parish were :
Father David AVilliam Kenrick (1892-1903) one of the most scholarly
priests of the city, who also held the office of Procurator of the Western
Province of the Order. Father Kenrick died on January 31st, 1903,
at El Paso. Texas, the victim of an accident. He was returning from
Los Angeles and. when nearing his destination, walked out on the plat-
form and fell off the train. His body was brought to St. Louis for
burial.
His successor at St. Vincent "s was Father Francis V. Nugent, the
noble minded man. great orator, missionary, and Seminary president.
Father Nugent held the position of pastor of St. Vincent's from 1903
to 1912. During his pastorate the important post of Director of Missions
of the AVestern Province of Vincentian Fathers was entrusted to him.
Early in 1912, he went to New Orleans to accept the pastorate of St.
Stephen's Church where he stayed until 1917, when he returned to
St. Louis. He served as Chaplain at Marillac Seminary from this time
until his death on June 1st, 1918.
The pastoral succession since that day was: Father J. E. A. Linn,
Father Martin Gabriel Hanley. and the present pastor. Father S. P.
Hueber.
Decline of the Earliest Churches of the City 55U
On November 19th, 1919, the parish of St. Vincent kept with great
solemnity the Diamond Jubilee of its foundation. Three Archbishops,
Patrick J. Ryan of Philadelphia, John Joseph Kain of St. Louis, and
John Ireland of St. Paul; one Bishop, Stephen V. Ryan of Buffalo,
and a large number of minor prelates and priests were in attendance.
Archbishop Kain celebrated the Jubilee Highmass, and Archbishop Ryan
paid a glowing tribute to the clergy and people of St. Vincent's parish.7
St. Joseph's, the fourth parish erected under Peter Richard Ken-
rick's coadjutorship, has also a bright galaxy of pastors to show, whose
names and characteristic marks deserve to be inscribed on the pages
of our history. It was the Jesuit trefoil, Father James Cotting, a
native of Switzerland, Father James Busshotts, a native of Flanders,
and the Austrian Father Nicholas Hofbauer, to whom the care of the
German Catholics worshiping at St. Aloysius Chapel were entrusted.
When in 1843, Mrs. Ann Biddle donated the lot on Eleventh and Biddle
Streets for the purpose of a church for the Germans, Father Cotting
started a collection for the building fund, which amounted to more
than thirteen hundred dollars. The corner stone was laid on April
21st, of the following year. It was Father Nicholas Hofbauer that
carried the undertaking to a successful issue. During Father Hof-
bauer's first year he was greatly assisted in the work of collecting funds
by Father Joseph Patschowski. The total cost of the church was
$10,776. And the parish had no school as yet and no residence for
the priests. The church was dedicated on August 2nd, 1846 by the
Jesuit Provincial. In 1847, Father Patschowski was transferred to
Cincinnati, and Father Martin Seisl, a native of Tyrol, was sent to
take his place. A school building for the boys was now erected, as
well as a rectory. The Sisters of Charity had opened a school for
girls some years previous.
In 1849, the parish of St. Joseph received two severe checks: the
first by the erection of the parish of the Holy Trinity within its former
boundaries, and secondly by the small pox and cholera epidemics which
visited many of its families. Father Seisl obtained from the Provincial,
Father Elet, the plot of ground upon which the German St. Vincent
Orphan Society erected the German Orphan Home. In 1851, Father
Patschowski replaced Father Hofbauer as pastor of St. Joseph's and
in 1854, when the Sisters of Charity asked to be relieved of the school-
work in the parish, Father Patschowski invited the Sisters de Notre
Dame, and at once made preparations for a larger school building to be
readv against the coming of this new Sisterhood. But the zealous
" Diamond Jubilee in "Church Progress," November 20, 1919. Bishop
Stephen V. Ryan is author of a volume against the validity of Anglican Orders, and
Protestant Misstatements of Catholic Faith.
560 History of the Archdiocese of St. Louis
Father's death occurred on January 10th, 1859. Father Patschowski
was a man of extraordinary ability and zeal. Archbishop Kenrick, in
his funeral sermon said of him: "I have never known a more worthy,
zealous and self sacrificing priest, than Father Patschowski." Father
William Niederkern now became pastor of St. Joseph's with Father
Joseph Weber as assistant. But in 1861, Father Weber was made
pastor with Fathers F. Wieppern, and Peter Tschieder as assistants,
and governed the parish until 1870. This was the period of its highest
prosperity and splendor. The church could no longer hold the crowds
of people that frequented the various masses. The lot adjoining the
church to the north was leased from the Biddle Estate for the period
of three hundred years, a building fund of $27,000 was subscribed
within a few days, and in the Fall of 1865, the Archbishop laid the
corner stone for the addition to the church. The practically new church
measured one hundred and eighty-five feet in length and eighty-five
feet in width. The priests residence, which was built at the same time,
contained twelve rooms. St. Joseph's Parish was dismembered at
this time by the erection of St. Liborius, and lost territory also to the
new St. Nicholas Parish : But its schools still numbered eleven hundred
children. In 1870, Father Tschieder replaced Father Weber as pastor,
but the latter remained at St. Joseph's in the capacity of assistant.
Father Hagemann followed Father Tschieder in the pastorate (July
20, 1876) and in 1881, Father Lambert Etten succeeded Father Hage-
mann. The work of completing the church by the- addition of the
majestic facade with the two mighty towers was begun in 1881. On
November 23rcl, 1881, a solemn Highmass of thanksgiving was celebrated
in the completed structure. Father Weninger preached the sermon.
On April 15th, 1894, St. Joseph's celebrated its Golden Jubilee
as a parish. Bishop Burke of St. Joseph Diocese was celebrant of the
Solemn Highmass, with Vicar-General Muehlsiepen, and Fathers Goller,
Faerber, Hoog and Schilling assisting. A large gathering of priests
honored the occasion with their presence. The parish had been under
severe losses of parishioners for some time previous, but still numbered
six hundred and fifty-three children in the school. In the following
year, Father Lambert Etten after a pastorate of seventeen years Avas
transferred to Florissant and Father Francis X. Valazza took his place
at St. Joseph's: Father Valazza had as assistants the Rev. Fathers
Francis Braun, Charles Bill, Schlechter and some Polish missionaries.
Father Valazza remained pastor of St. Joseph's from 1895-1904, when
Father Etten returned from Florissant. He died in the Spring of
1907. He was in every way an able pastor of souls; zealous, vigilant,
practical, and attentive to the spiritual and material well-being of the
parish. After Father Etten 's death came Father Peter Krier who had
as assistants the Fathers Charles Bill, Francis Moorfeld and Stephen
Veclim of the Earliest Chun-Ins of the City 561
Iloehn. Father Krier, a native of Luxemburg, was born March 9th,
1845. He died in December 1009. Shortly before his death Father
Valazza had returned to his pioneer place, and subsequently became
pastor of St. Joseph's For a second term. From 1918 to 1920, Father
Anthony Hart man held the position. Father Ferdinand A. Moeller
a brother of the hit.- Archbishop of Cincinnati, came to St. Joseph's
m 1920. Father Henry Grotegeers is its present pastor with Fathers
Francis Moorfeld and Theodore liegeman as assistants. The parish
has now lest almost all its parishioners, and the attendance at the
school has dwindled to about one hundred and fifty children of various
national antecedents. Yet the spirit of St. Joseph's parish is still alive
and active through the religious influence of many of its former parish-
ioners new scattered throughout the western city parishes.8
There is one mighty institution of national importance that in a
large measure owes its existence to the parish of St. Joseph. The
German Roman Catholic Central Society. k'The German Roman-Cath-
olic Benevolent Society" founded and built up under the leadership
of such men as John Amend. Henry Spaunhorst, Frederick Arendes
formed the center around which the Benevolent Societies of the various
German churches of the city grew up, and together with similar or-
ganizations in other States of the Union, expanded into the great
national association, mentioned above. John Amend was for many years
the President of the national body as well as of the "Old Society" as the
original Society was called unto the present day.
8 "Diamantenes Jubilaeum der St. Joseph's Gemeinde," St. Louis, in
Amerika."
Chapter 72
AMERICANISM VERSUS CAHEXSLYISM
During the tempestuous years just previous to the Third Plenary
Council of Baltimore until the coming of Archbishop Kain when a
strong and agressive party in the Church raised the battle cry of
"Americanism against Cahenslyism," St. Louis was regarded by many
as the ecclesiastical storm center of the country, and three of its prom-
inent priests as the fomentors of most of the trouble. Others again
regarded these same men as the fearless defenders of what was just
and right and proper against unjust agression. They were characterized
by one of our noblest ecclesiastics as "the pious Father Muehlsiepen,
the learned Father Faerber, and the astute Father Goller," a combi-
nation that would, indeed, seem dangerous in a bad cause, and irresistible
in a good one. The storm clouds have long since rolled away, although
angry mutterings are still heard at times in posthumous diaries and
memoirs, like echoes of a fray that seemed forgotten. Americanism,
as a religious issue, is as dead as Marley, and Cahenslyism never was
any more real than Marley \s ghost.1 The parochial school is firmly
established everywhere, and the use of the German language in school
and in the pulpit is either obsolete or obsolescent. The Church has
not suffered seriously by the conflict of opinions. What was sane in
the demands of the one side and of the other remains intact for the
good of both.
"The learned Father Faerber," pastor of St. Mary's Church and
second editor of the Pastoral Blatt, was a man of tall stature and huge
girth, but also of genuine childlike piety and vast extent of learning.
His style of writing was clear, concise and direct. His only concern in
life was, besides the salvation of souls, the preservation of the German
language, German customs and German thoroughness in the children of
the German immigrants. Not that he wished to Germanize the Church in
this country. Such a crude idea never entered his mind. So much was
admitted even by opponents, as the following quotation from a critique
of Father Faeber's articles would show:
"The author repudiates any idea of establishing in America a
Xew Germany or of prepetuating any national discord among Catholics,
but contends that the transition from their mother language to the
language of the country, must develop itself gradually in a 'natural
manner.' This we believe to be the wisest course in the German
i Cf. Dickens, "A Christmas Carol."
(562)
Americanism Versus Cahenslyism 563
congregations, especially as the author states that the children must be
taught English in the school."2 But Father Faerber honestly believed
that the preservation of these German characteristics was, if not neces-
sary, at least highly conducive to the preservation of the Faith of
tlir German immigrants and their children. A transition he knew,
must come some day; but to hurry on the development of a German
into a hundred percent American was tyrannical, imprudent and
worse than useless. Not force, not intimidation, not superior airs should
be employed against freemen in a free country, and least of all, by the
Church that knows neither Greek nor Jew, but loves all with equal
affection. In this matter Father Faerber was easily roused to outbursts
of fiery indignation, at times, perhaps, beyond the line of Christian
prudence and charity : but no one can refuse him the tribute of respect
for the honesty of his faith and purpose.3
Father Muehlsiepen, a man of singularly amiable disposition and
slow steady energy, shared Father Faerber 's convictions, but did not
give them such forceful expression. Yet every one knew that he stood
in firm league with the editor of the Pastoral-Blatt. In fact, his
position as Vicar-General for the German, Bohemian and Polish Cath-
olics of the Archdiocese, seemed to justify his predilection for the lan-
guages, customs and traditions of the foreign-born Catholics, whilst
it laid some restraint upon his course of action in the matter. "The
astute Father Goller" was just as firm and determined in this regard
as Father Faerber himself; he spoke in season and out of season on
the rights of every man to use his mother tongue, whenever and wherever
he pleased, and to transmit to his posterity the noble inheritance of
his race.
But he did not use the Pastoral-Blatt for his not very frequent
and not very lengthy communications on the subject. His favorite
organ was the Amerika, a German Daily of high reputation for
accuracy, respectability and literary excellence, the editor of which, the
noble convert from Lutheranism, Dr. Edward Preuss, was his welcome
guest at dinner every Sunday throughout the year. Of course, there
were other participants in the fray, but these three seemed to be the
leaders, and must bear the weight of the praise and blame.
The movement, however, was not intended to disturb the peace, but
rather to lav the foundations of a true and lasting peace. That German
2 Zwierlein, F. J., ' ' Lif e and Letters of Bishop McQuaid," vol. Ill, p. 44.
3 Father William Faerber has immortalized his name by the composition of
two books of perennial value, the " Catechism for the Catholic Parochial Schools
of the United States" and the "Commentary on the Catechism." When the history
of catechetical literature in the United States comes to be written, Father Faerber 's
name will surely be placed among the immortals, as one who succeeded splendidly,
when so manv others have failed dismally.
564 History of the Archdiocese of St. Louis
and other national churches should be regarded as mere "chapels of
ease," seemed to many an unbearable humiliation, and to seek redress
through the highest Church authority, when every other means had
failed, seemed but a praiseworthy act of Christian manhood.
"Of course, the Germans have one grievous cause of complaint,"
wrote Bishop McQuaid "in the way they are treated in St. Louis.
It is not fair to make their churches succursal to the English churches. ' '4
To be ostracised, in a manner, for being of German blood, seemed to
call for a protest, And the protest came in the form of two articles
in the Pastoral Blatt, November 1883 and April 1884, which were
translated into English and published in pamphlet form under the
title "The Future of Foreign-Born Catholics," and "Fears and Hopes
for the Catholic Church and School in the United States, 1884." The
first article was written by Father Faerber, the second by Father In-
nocent Wapelhorst, O.F.M. Father Wapelhorst had been recalled from
his post as Professor in the Salesianum in 1873 to become Chancellor
of the Archdiocese but in 1874 had returned to the Salesianum as
Rector. In 1879 he became a member of the Order of St. Francis, under
the name of P. Innocent. He was then in the 47th year of his
age. Father Wapelhorst 's tastes were scholarly, his love for virtue
intense. The celebrated work "Compendium Sacrae Liturgiae" gives
ample testimony both to the piety and the exactitude of this worthy
Franciscan.
From the character and the avowed purpose of these men it would
appear, that their fight against the tendencies that were summed up
under the vague term "Americanism" was an honest defense of reli-
gious principles and personal rights, the permanence of the parochial
school system and the use of any language in the church that might be
instrumental in preserving and propagating the Faith.
That they were right in their defense of the parochial school system
is evinced by the final decision of the Holy See;5 that there were
certain liberalistic or rather naturalistic tendencies among the men
whom the friends of the Pastoral-Blatt attacked, is proved by the
Encyclical on Modernism;0 and that the latter were not altogether
wrong in their defense of a modified and gradually waning Germanism
remains to be proved, that they were disloyal to their adopted country,
as the Americanist party was wont to intimate, if not to charge
4 McQuaid to Gilmour, apud. Zwierlein, op. cit., vol. Ill, p. 41.
5 The injunction of the Roman authorities in regard to parochial schools
was recently renewed in the Letter of the Papal Delegate to all the Ordinaries of
the United States, by order of the S. Congregation for Seminaries and Universities,
January 24, 1928. Cf. "Ecclesiastical Review," July, 1928.
G The Encyclical on " Modernism ' ' was preceded by a Papal document on
"Americanism.' '
Americanism Versus Cahenslyism •,,i->
publicly, was utterly devoid of proof and simply foolish as an assump-
tion.7 For the German government, Prussian and Lutheran as it was,
had never shown anything but aversion and contempt for the German
Catholics in foreign parts, after its persecuting methods had driven
them from hearth and home. Their feelings towards the Fatherland
were sentimental and religious, not in any way political. Their love for
German speech and German manners and customs was simply the
natural love for themselves. And surely, there was no reason that they
should love their American or Irish neighbors more than themselves.
The great mass of German Catholics were recent immigrants, and as
such necessarily strangers to the natives. But as an Irish lecturer, Henry
Giles, tells us,"" strangeness, at first a feeling, may become, at last a
habit." "It is natural" he continues, "that for a long while, they
(the immigrants), should feel as in a strange land; and how can they
more easily relieve this feeling than by holding communion with those
who share their native memories and with whom they can interchange
native sympathies."8
This is true of the Irish as well as of the German immigrant.
Yet to the Irish, America was a distant, but not a foreign land, because
his language was spoken all around him, whilst the German had to
learn it with painful effort, and mostly with rather poor success. Every
man has a right to his native tongue, and for anyone to despise it,
would prove him a man without the sense of honor. Xo one was more
severe on such turncoats, than the Irish Statesman John Philpot Curran.
To a pretentious witness who feigned ignorance of Irish, and
spoke English badly he said: <kI see, Sir, you are more ashamed of
knowing your own language than of not knowing any other."1
7 It was the Rev. Dr. MeGlyim of Henry George fame that first made out
the charge of ' ' Constructive treason" against the German-American Catholics,
for desiring the appointment of German speaking Bishops. Dr. McGlynn perhaps
never knew that Cardinal Fransoni, as Prefect of the Propaganda, had on July
3 1847 decreed this very measure, which was condemned as treason by the Ameri-
canists, namely that priests proposed as Bishops of Dioceses where a larger propor-
tion of German Catholics resided, should be able to speak German. But here is this
decree, as addressed to the Sixth Provincial Council of Baltimore, by Cardinal
Fransoni :
< 'Inter qualitates vero in Episcopis requirendas, locum certe tenet scientia
linguae, qua untuntur Fideles quibus iidem praeesse debent. Itaque, cum ingens
sit numerous eorum qui ex Germania quotannis migrant ut in Foederatis Provinciis
sedem sibi domiciliumque constitnant, dabitis operam in posterum ut. S. Congre-
gationi Presbyteros quos reperiri licebit linguae Germanicae peritia praeditos, pro
iis duoecesibus eligendos curetis, in quibus populus ex Germania profectus re-
periatur." Printed in "Acta et Decreta Concilii, VI," Baltimorensis.
Collectio Lacensis, vol. Ill, p. 106.
8 Giles, H., "Lectures and Essays," p. 160.
9 Giles, ibidem, p. 109.
o66 History of the Archdiocese of St. Louis
The German American priests sympathized with their people, and
consequently loved to speak to them in the language of their native
land; but they neglected no effort to bring them into harmony with
the institutions of their new home. There was no disloyalty in their
minds and hearts; they who had since 1848 resisted the encroachments
of Protestant and infidel princes on the rights of the Church in Germany,
and who had, in many cases, fled from their home country to find in
America, the liberty to serve God in the old Catholic way. surely could
not desire anything like Prussianism in their new homes.
The troubles and trials of the Catholic Germans in this country were
considerably enhanced by the fact that after the revolution of 1848 a
large number of so-called liberal Germans sought refuge on our hospit-
able shores. They were for the most part young men who had received
their education in the colleges and universities of Germany; some of
them able men, who quickly made themselves a name in social, political
and military life, but whose narrow ideas of civil and religious liberty
led them to regard Roman Catholics as their deadly enemies and often
to treat them as consummate fools. Boasting of the military record in
"the war for liberty against the tyrants of Germany." they put them-
selves forward and were, to a large extent, accepted as the leaders
and representatives of the German-American citizens of the country.
Men like Carl Schurz, Daenzer, Preetorius, Boernstein, were indeed,
no ordinary persons, though their minds were warped by a false phi-
losophy of life. The mass of their followers, however, was of far less
conspicuous ability, yet endowed with an inordinate vanity and a
volubility of language, that was only surpassed by the meagreness of
their ideas. These German radicals formed a well-organized body, and
sought to dominate their Catholic countrymen. Their weapons against
the recalcitrants were the usual ones of ridicule and slander. While
boasting of their love of liberty, in thinking and writing, they covered
with the poisonous darts of vituperation those who claimed the same
right and professed the same love, but used it in a more decent
manner.10
As the language these men employed by profession, was German,
the Catholics of other nationalities, were not much affected by these
diatribes ; but the German Catholics felt them deeply, especially as only
a few of their number were sufficiently educated to defend themselves
against these unfair tactics. It certainly redounds to their credit, that
they did not lose the courage of their convictions and that their Amer-
10 It is almost incredible how coarse and even blasphemous such high class
journals like the ''St. Louis Puck" could write whenever anything- Catholic was
the theme, as for an instance, the account of the miraculous healing of a sick child
in the Hospital of the Sisters of Charity, in 1871, "Puck" vol. I, Xo. 31.
Americanism Versus Cahensly ism ->(><
icanization was more rapidly and thoroughly accomplished than that of
the liberal and evangelical elements of the German race.
Standing alone in a new world of strange surroundings, viewed
with suspicion by many of their own religion, and attacked, cajoled,
and maligned by the prominent members of their own nationality, the
German Catholic immigrants and their children had a hard battle
of the spiritual kind to wage ; and they fought it boldly and valiantly.
It was therefore, a measure of Christian prudence, if not of necessity,
to keep the children of the Faith away from these deleterious influences,
and to band them together in strong Catholic organizations, where
they might hold communion with those who shared their native mem-
ories and with whom they could interchange native sympathies.
That the Press as well as the Pulpit was employed for this purpose
was but natural and perfectly right, both being powerful organs of the
Catholic apostolate: These staunch old German priests deserve, instead
of reproach, the highest praise, for having preserved the great mass
of German Catholic immigrants from the fate of being swallowed up
by the antichristian lodges and the German Free Thinker-Societies.11
This tender care for the German immigrant also lay at the root
of what was derisively called "Cahenslyism." There was and still
is an organization in Germany, called the St. Raphael's Society for the
protection of German emigrants on their way to their new homes in
America. It has its American headquarters at the Leo-House in New
York, which, by the way, was founded mainly through the efforts of
our St. Louis "Cahenslyites." It seeks to direct Catholic immigrants
to such places as will offer them, not only the opportunity of making
a livelihood, but also of practicing their religion.
In the early nineties, the distinguished President of the St.
Raphael's Society, Peter Paul Cahensly,12 who at the same time hap-
pened to be a member of the Centre Party in the German Reichstag,
came to this country to study the workings of his Society and the
condition of immigrants in general, irrespective of nationality and
religion. The hue and cry Avas raised against him, as a political emis-
sary of the German Emperor, and a dangerous plotter against the unity
of the Church in America. Of course, nothing of the kind was intended
or attempted. Mr. Cahensly 's visit and his later activities had only the
charitable object, to safeguard the emigrants from Germany and to
ameliorate their spiritual condition in the New World. Archbishop
11 Kenkel, Die Stellung der Deutschen Eadikalen in Amerika zur Kirche und
ihren Stammesgenossen, 4 'Zentral-Blatt, " December, 1920.
12 The name is pronounced with the accent on the first syllable: Cahensly,
hence the designation Cahenslyites was a double violation of an honored name;
one through malice and the other through ignorance.
568 History of the Archdiocese of St. Louis
Katzer13 of Milwaukee, at the great German Catholic Convention in
Buffalo, in September 1891, indignantly repelled the false aspersion of
disloyalty, and distinctly stated on his honor as an Archbishop, that
there was no trace of a disloyal or schismatic movement among the
German Catholics of the United States. That ought to be proof
sufficient, and yet Marley's ghost will not down. Jnst as in our early
days, some Knownothings of the East objected to the charitable
activities of the Leopoldine Association of Austria in supplying men and
money for the struggling dioceses of the United States,14 so in this
case, some Know-alls of a later date held up to obloquy, under the
name of Cahenslyism, the charitable activities of the St. Raphael's
Society for the temporal and spiritual welfare of the Catholic im-
migrants. It seems preposterous that even churchmen of distinction
should have taken the part of the enemies of a large portion of the
Church's faithful children. Only a short while since, Bruce M. Mohler,
Director of the Bureau of Immigration of the National Catholic Wel-
fare Conference, after a three months study of the immigration
situation in Europe, complains, "that the Catholics in some European
countries have been somewhat slow to grasp the importance of the immi-
gration question, as it pertains to America, and are not completely organ-
ized. ' ' He then adds ruefully : ' ' This situation is a serious handicap
to the Catholic immigration agency in this country," and he finally
holds out the hope that "Catholics throughout Europe, have awakened
to the needs of the immigration situation. They have begun to take an
earnest interest and promise to put themselves in a position to co-operate
effectively with the now highly efficient X.C.W.C. Catholic immigration
organization on the receiving end in this country."15 This is exactly
what the St. Raphael's Society of the German Catholics has been
doing for many years past, and what Mr. Cahensly proposed to further
and expand in this country.
It was a total misconception of facts that made the so-called
Americanists apply an opprobrious term to a thoroughly Catholic and,
in a manner, patriotic movement. The pious Father Muehlsiepen,
the learned Father Faerber and the astute Father Goller, therefore,
deserve, not only admiration for their gallant fight for equal rights of
all races in the Church, but also, the gratitude of all Catholics for their
victorious defense of our Parochial Schools. Peace be to their ashes.
13 Archbishop Katzer was an Austrian and certainly had no use for Prussian
protestantism and imperialism.
i4 Protest against Leopold I of Austria in the. New York "Observer" of 1834.
15 National Catholic Welfare Conference Xews Service, August 22, 1924.
Chapter ?3
THE VKAK OF THE GOLDEN JUBILEE
[„ the year of Our Lord 1891 the city of St. Louis was destined
to Witness the mosl magnificent, as it was the most spontaneous, out-
burst of love and regard for a Catholic prelate, ever recorded in the
Annals of the American Church.
The occasion was the fiftieth anniversary of the consecration oi
Peter Richard Kenrick as a Bishop, at the hands of the first Bishop
of St. Louis, Joseph Rosati, in St. Mary's Church, Philadelphia. It was
the first Golden Jubilee celebrated by a member of the American
hierarchy, and the entire hierarchy was determined to honor their
oldest and most distinguished member, Archbishop Peter Richard
Kenrick. . „ , .
Some nine years previous when the fiftieth anniversary of his
ordination to the simple priesthood was approaching, and clergy and
people of St. Louis were preparing to celebrate it, the archbishop
forbade the ceremony, preferring to spend the day alone with God in
his own thoughts. But at the urgent request of his Coadjutor Bishop
Ryan, His Grace smiling significantly said: "It can be done should
that time ever come." The clergy and people of the Archdiocese
very properly held their archbishop to his promise.1
Early in the year preparations for the celebration were begun. As
the archbishop -s house was too small and unimposing for the occasion,
a Committee of laymen raised funds for a new residence on a lot
on Lindell Boulevard.
The lot was secured on March 1st, 1891, building operations pro-
ceeded rapidly, the house was furnished by a number of prominent
ladies On April 26th, both Vicars-General, Muehlsiepen and Brady,
sent out notices to the clergy to assemble at St. John's Hall and to form
an organization for the purpose of making arrangements for the
Jubilee. Invitations were extended to all the members of the American
episcopate and to prominent clergymen throughout the United States,
and, of course to all the priests of the diocese.
All roads led to the "Rome of America," as St. Louis was popularly
called since the celebration of the Golden Jubilee of Pope Pius IX.
From all parts of the land there came distinguished ecclesiastics. The
archbishops and bishpps alone numbered about sixty ; the priests of high
or lower rank, at least five hundred.
i An the papers of the Jubilee Week were filled with glowing descriptions
of the event, and published the more important addresses.
(569)
570 History of the Archdiocese of St. Lou
IS
The Golden Jubilee festivities began on Sunday morning:, with
Pontifical High Mass, at St. John's Pro-Cathedral, celebrated by the
Archbishop of Philadelphia. In other churches of the city thousands
of fervent Catholics received Holy Communion for their beloved good
shepherd, whilst the Jubilarian himself said mass privately in his
chapel. In many of the churches eloquent discourses were preached by
visiting prelates in praise of the great archbishop of St. Louis. The
weather was clear and cold, the sun shone down on the streets from an
unclouded sky.
All morning, almost from the hour of sunrise, the streets enclos-
ing the Old Cathedral had been swarming with people who were
anxious to get at least a glimpse of the evermemorable scene to be
enacted there. A constant stream of prelates and priests came pouring
into the courtyard between Cathedral and parish residence. At 10:10
o'clock the bells pealed forth the opening of the Jubilee. The procession,
with the golden cross at its head came out of the courtyard into the
full view of the spectators in the street. First came five hundred
priests walking two abreast, with bowed heads; then the Superiors
of Religious Orders, four Monsignors, two Mitred Abbots, forty Bishops
and fourteen Archbishops, all these prelates in full canonicals. Then
before the eyes of the vast multitude appeared the gracious figure of
Peter Richard Kenrick. the central figure of the jubilee. Walking
slowly, with bowed head beneath the canopy, humble and calm of face
and bearing on the occasion of the greatest honor ever paid to an Amer-
ican prelate, the Archbishop came like the vision of a medieval saint
before the reverent gaze of the people. His face, gentle and peaceful,
showed no sign of any other emotion than that of quiet thankfulness,
and his blue eyes, dimmed by the flight of more than four-score years,
were bright, but tranquil in their brightness. Vicar-General Muehl-
siepen and Father William Walsh were Deacons of Honor to the Arch-
bishop.
Immediately behind the Jubilarian, and crowning the order of
formation of the procession, as the highest representative of His Holi-
ness, Pope Leo XIII, came His Eminence James Cardinal Gibbons,
Archbishop of Baltimore, in the princely purple of His great office.
With slow and measured step, he walked beneath the canopy held above
his form. His pale and thoughtful countenance was the cynosure for
thousands of wondering eyes. His attendants were Vicar-General
Philip Brady, as Archpriest. and the Rev. Fathers D. W. Kenrick. C. M.,
and Joseph Hessoun as Deacons of Honor to the Oelebrant.
As the last of the picturesque figures had disappeared within the
sacred precincts of the Cathedral, the bells became silent : the solemn
Pontifical Mass celebrated by Cardinal Gibbons, had begun. Archbishop
Ryan preached the Jubilee Sermon. As an introduction to his masterlv
The Year of the Golden Julih < 571
oratorical effort, he read the letter that had been addressed by the firsl
Bishop of St. Louis, Joseph Rosati to his clergy and people on the
occasion of the consecration of his Coadjutor, the present Archbishop
of St. Louis, on that morning fifty years ago :
"Dearlv Beloved Brethren :— The Very Rev. Peter Richard Kenrick,
Vicar-General of the Diocese of Philadelphia, whose apostolical zeal has
been so conspicuous in this city, and to whose merits all the Prelates
of the American Church give honorable testimony, has been elected
Bishop of Drasa and our Coadjutor. An express command of the
Sovereign Pontiff having precluded every way of shrinking from the
dignity to which he has been called, he has submitted to the will of
Heaven. We, assisted by his venerable brother, the Coadjutor and
Administrator of the Diocese of Philadelphia, and by the Rt, Rev.
Bishop Lefevre, coadjutor to the Bishop of Detroit, had the happiness of
consecrating him in the church of St. Mary in Philadelphia, on the day
consecrated to the memory of the Apostle St, Andrew, and had the
satisfaction of receiving general congratulations on the precious acqui-
sition to us and to our diocese of so worthy a prelate.
Our heart overflows with joy at this happy event which, we consider,
is the greatest blessing which Divine Providence had ever been pleased
to bestow upon our diocese and upon you, dearly beloved brethren. He
will continue to be your Father for a long succession of years."
The preacher then dilated on the Jubilarian's great qualities, his
unaffected piety, his dauntless courage, his administrative wisdom, his
love of study and contemplation combined with his supreme devotion
to duty, his utter unselfishness, his high standard of sacerdotal virtue,
and his universal sympathy for mankind.2
After the sermon the High Mass continued. The mass over, the
procession of the Church dignitaries passed out as it had entered the
Cathedral. The Cardinal, the Archbishop, and all the participating
clergy then repaired to the Lindell Hotel for the banquet. Nearly
six hundred guests were feasted and entertained there for four hours.
The banqueting continued from 3 to 5 when the toastmaster announced
that the addresses would proceed. Vicar-General Brady opened kkthv
feast of wit and flow of soul" with an address to His Grace Peter
Richard Kenrick. The Archbishop rose and in a few beautiful words
expressed his gratitude to his priests and his hope to be able to denote
the remainder of his life to the realization of the solid interests of
religion and morality.
After the long and hearty applause had subsided the toastmaster
announced "The address of welcome to the Cardinal, the visiting Prelates
and Clergy," by the Rev. Francis Goller. Father Goller was long
Eeprinted in full, * < The Two Kenricks," pp. 345-357.
572 History of the Archdiocese of St. Lou
is
recognized as the intellectual leader of the German-American priests of
the Archdiocese of St. Louis and far beyond, one of the great promoters
and defenders of the parochial schools, absolutely loyal to his archbishop
and perfectly frank with him in all matters. The Archbishop had
a sincere regard and liking for Father Goller. It must be
remembered that the jubilee year was also the year of the
hightide of "Americanism." Father Goller saw his opportunity
of setting his compatriots right in the matter by holding up the object
of his and the noble assembly \s veneration, Archbishop Kenrick, as a true
shepherd of his entire flock, who knew his German Catholic people and
his German priests, and who entertained no suspiscion in regard to their
ecclesiastical or civic loyalty. After a few happy words of welcome
Father Goller said :
"There is no act of his eventful, efficacious life in which the
genius of Peter Richard Kenrick shines more luminously then in the
generous, wise and just treatment he accorded to the brethren of the
faith who arrived in his diocese during the fifty years of his episcopate.
From every country of Europe, but preeminently from Ireland, Ger-
many, France and Italy, mighty armies of peaceful men and women
have landed on our shores. They came at America's generous invitation
to seek new homes in a land where all men are free and equal before the
law. They felt that life, liberty, and the pursuit of happiness were
among the inalienable rights of man, and they began to love the country
that guaranteed them the free exercise of their rights. They proved
themselves worthy of being ranked among the most loyal and active
defenders of the Union. If you rejoice in the fact that America is
great and glorious and free today, that the United States forms the
most prosperous, the most enlightened, the most powerful empire of
the world, then you owe heartfelt thanks and praise to the adopted sons
and daughters of America. Do not call them foreigners, for they are
true Americans. Learn to abstract the essentials from the accidental,
the primal duties of citizenship from the customs and manners of pri-
vate life. They are loyal Americans, for they love liberty and indepen-
dence above all earthly goods, above the gaudy pomps of royalty, above
imperial splendor. They have demonstrated on many fields of battle
how they love their country — America.
"They may still retain a fond regard for the land of their birth:
they may still treasure in their hearts the sweet memories of childhood ;
for only the renegade can forget the mother that bore him — but far
dearer to them than the memories of childhood is the strong and
beautiful bride, Columbia, who taught them to walk erect on God's
earth in the proud consciousness of manhood.
"And the very love they bear their bride, Columbia, renders them
anxious to remove every blemish from her countenance and every speck
The Year of the Golden JubiU < 573
from her brighl raiment, and makes them rise in solemn protest when
self-seeking men endeavor to shield their evil deeds with her sacred
name.
"In this free land they claim the right of fair criticism and of
shaping public opinion according to their honest convictions. With all
its fruits we love the Union, yet, in the words of one of the brightest
and most patriotic sons of America.
"As honor would, nor lightly to dethrone
Judgment, the stamp of manhood, or forego
The son's right to a mother, dearer grown
With growing knowledge.
• • We have a country, but we are not as yet a nation in the full sense
of the term: we are, as it were, "the rudis indigestaque moles" of a na-
tion in the state of formation. All Europe, not England alone, is our
mother, and we disdain to become a mere second edition of John Bull. A
grander destiny awaits us. From the ' ' disjecta membra ' ' of many tribes
and peoples we are gradually forming a new national type: we are
absorbing the noble traits of various foreign nationalities. A hundred,
perhaps more, years must roll on ere the typical American will be pro-
duced, embodying in himself the common sense and business capacity
of the' Anglo-Saxon, the patient research of the German, the keen wit
of the Celt, the brilliant dash of the children of France, the childlike
piety of Catholic Italy : but when he does make his appearance, all the
world will recognize in him the ideal man.
"Archbishop Kenrick discovered in Catholic immigration, not a
danger to the Republic, but a priceless acquisition. Mindful of the
word of Sacred Scripture: 'Do you, therefore, love strangers, because
you also were strangers in the land of Egypt,' our noble prelate
welcomed all the children of the Church, unconcerned about their
disparity in language and manner. For he based his hopes of a bright
future upon the unifying bond of faith. . .
" 'In necassariis unitas, in dubiis libertas, in omnibus caritas.' This
is the noble principle from which he never deviated in his intercourse with
his priests and with his people. He was firm in exacting what was just,
yet ever ready to grant freedom of action in all matters not defined
by Divine or human law.
"Such is the man you are assembled to honor. He undertook many
noble works for the honor of God. Divine Providence blessed his
labors and crowned him with glory and honor. And honored forever-
more shall be the name of Peter Richard Kenrick."3
3 Cf. "The Two Kcnricks, " pp. 364-367.
574 History of the Archdiocese of St. Louis
At the conclusion of Father Goller's adress there were loud and
prolonged calls for Archbishop Ireland of St. Paul, and again at the
end of the Cardinal's eloquent words in praise of the Holy Father, Leo
XIII. The Archbishop of St. Paul rose in his place and made a brief
response, winding up with the statement : "We recognize in civil matters
no other power than the authorities at Washington, and in religious
matters no other power than the Pontiff of the Vatican. ' ' Father Goller 's
remarks may have been regarded by many as uttered mag is importune
quam opportune yet the point he made, that the proper care
and solicitude for the Catholic immigrant from beyond the sea, served as
the main factor in the winning of the West for the Church of God, was
was adverted to and favorably stressed by all the distinguished speakers
of the evening, Archbishop Corrigan of New York, Archbishop Jans-
sens of Xew Orleans, and Archbishop Hennessey of Dubuque. At the
end of the banquet all the guests hurried away to prepare for the
festivities of the night, the grand torchlight procession in honor of the
Jubilarian and his guests.
It was a magnificent parade, a revelation of the strength of the
Church in St. Louis, as well as a token of the affectionate regard the
Catholics of St. Louis entertain for their venerable Archbishop. At
least twenty thousand stalwart men and active youths, with banners
afloat, and bands playing, bore their flaming torches on a parade that
took two hours to pass a given point on the line of march. It was a
glorious sight, that endless stream of men, eight abreast, under the
mellowed glitter and glare of their twenty thousand torches. About
9 o'clock the head of the parade with Governor Francis and Mayor
Xoonan in the lead, reached the Archbishop 's residence, His Grace
stood at the window, with Archbishop Ryan at his side, until the
last of the marchers were past. The last great torchlight procession
in St, Louis had become a part of its history.
Tuesday morning witnessed the most touching of all the Jubilee
greetings, the children's tribute to their Father and Friend. It took
place in the grand Music Hall of the Exposition Building. The Hall
was almost filled with children from the various parochial schools and
diocese institutions; all the other seats were occupied by priests and
sisters. About one hundred visiting prelates sat on the stage. The
Archbishop occupied the center of the stage. The scene before him
was one of marvelous beauty. The little girls from the German schools
were all dressed in white, with golden wreaths on their heads, the
others were dressed in sombre colors and wearing red hats. Every
child bore an American flag. There they sat, the hope of the Church,
The Year of the Golden Jubilee 575
under a waving mass of red, white and blue, the Irish and English, the
German, the Polish, the Bohemian, the Italian children. Delegation
after delegation from the parochial schools approached His Grace,
offered their happy greeting in their mother tongue, and stepped back
for others. Round after round of applause swept over the house, as a
delegation of the Colored Orphans stepped forward and presented their
address to the Archbishop. Then came the orphans of St. Joseph's
and of St. Mary's Home: then six children from St. Vincent German
Orphan Home. The most touching part of the ceremony was the
address of the deafmutes, spelled out in pantomine and immediately
translated into English. "Hail Columbia, Happy Land" was then
sung by the assembled multitude of children, with an enthusiam and
precision that filled the Archbishop's heart with delight. "It is simply
overwhelming," said the good old man, from the fullness
of his great paternal heart. He could say no more: Arch-
bishop Ryan spoke for him: ''Overwhelming it is, the con-
fession of all the varied nationalities mingled in this glorious country,
united by the love of Jesus Christ, united in patriotism to the adopted
country, the flag and the inspiration of these flags waving upon them,
the flag bearers, singing, "Hail Columbia." ... My heart is touched
as it never was before. I cannot give expression to the thoughts that
flash from the intellect, and the emotions that stir the soul to its deepest
depths, and fill every fiber of my heart, as I look upon you, dear lambs,
of the flock, now in the morning of your life, now with the flowers of
promise blooming around you, now beginning life, coming to him
who is approaching its end, and with your young hearts full of tender-
ness towards him, paying your aged Father the tribute of your veneration
and love, in every tongue."4
One more demonstration was on the program of the Jubilee : the
Public tribute to the representative of the Church in St. Louis and in the
State of Missouri, by the representatives of the State and of the City,
Governor David R. Francis was the main speaker of the occasion. The
Governor's remarks were thoughtful, warm in tone and all in good
taste. He closed with the remarkable words :
"Many thoughtless persons habituate themselves to the belief that,
because there is no open union, there is total disseverance between the
two mightest forces, the spiritual and the secular governances. It is
a complete delusion. The strength of the one is derived from the stability
of the other.
The Two Kenricks," pp. 383-387.
576 History of the Archdiocese of St. Louis
We feel not the weight of the air, nor perceive it, as we respire it,
yet we may not exist without it, and its weight would crush us, were we
otherwise built, though it seems imponderable as it is. So works the
unwritten and invisible harmony between Church and State in every
civilized community. ' '
Thus ended the unique event, that stirred the heart of the entire
country and awaked fresh interest in the Church everywhere, Archbishop
Kenrick's Golden Jubilee.
Chapter 74
ARCHBISHOP KENRICK 'S LAST YEARS
The crowning event of Archbishop Kenrick 's life was over. The
guests bad departed, the noise and bustle was stilled. The old frame
of his body felt tired but not exhausted. The four-score and five years
seemed to rest lightly on his silvery crown of hair. A part of the energy
of his youth seemed to have been roused in him by the memories evoked
during the golden days of his Jubilee. It was, indeed, the sunset glow
of a noble and blessed life, yet it had one effect, that was not transient :
The diocesan Seminary was its enduring monument.
For a number of years St. Louis had a Seminary Board, but no
Seminary. Funds were raised by annual collections for the education
of candidates for the priesthood. Ordinations were held every year
in the pro-cathedral of St. John the Apostle. From the time of Arch-
bishop Ryan's departure for Philadelphia until the Jubilee, fully seven
years, Archbishop Kenrick had ordained sixty priests, about one-fourth
of that number for the diocese, the others for the various religious
orders. Besides these, there were fourteen others that were ordained
for St. Louis in Rome or -Baltimore or elsewhere, where they had been
sent for their ecclesiastical studies. The majority of our students,
however, attended the Seminary of St. Francis near Milwaukee. A
number of our older diocesan clergy look back with pleasure and grati-
tude to the happy years they spent in that noble institution of learn-
ing by the shore of Lake Michigan.
Yiear-General Muehlsiepen was President of the Seminary Board,
and being of German antecedents, naturally favored the Seminary con-
ducted on German lines of simplicity of life and thoroughness of
training. But as it was the natural desire of many, to have a Seminary
of their own. Archbishop Kenrick, seeing the opportunity offered to him
of reestablishing the only institution still lacking in his otherwise so
richly endowed archdiocese, quickly took action in the matter.
The Sisters of the Visitation, whom he and Bishop Timon in 1844,
had rescued from the waters that engulfed their first home in the AYest,
at Kaskaskia, and brought to St. Louis, had established a great Convent
and School on Cass Avenue and Nineteenth Street. The Arcbishop's
Bank had furnished them a large building loan, the better part of which
still remained uncancelled. In the course of time a change of location
seemed desirable to the Sisters. With the assistance of friends, they
(577)
Vol. 11-19
578 History of the Archdiocese of St. Lo
ms
found a fine site in Cabanne Place, and having- begun to build, were
anxious to dispose of the old property. The Archbishop met their wishes
most graciously, and thus the old Visitation Convent became his proper-
ty for any purpose he might put it to.
What will he do with it? Was the question asked by many. "It
shall serve for a Seminary, at least for a beginning."
The Archbishop's first choice for a teaching staff was reported to
be the order of the Sulpicians : But Father Magnien declined the honor,
because the men for the purpose were not available. The Vincentian
Fathers were then approached. As they accepted the charge, the title
to the property was transferred to them, on condition, that they con-
duct a first class Seminary. The buildings were remodeled and re-
paired. On the part of the Vincentians the Very Rev. Aloysius J.
Meyer, CM., one of their most distinguished educators, together with
a full staff of professors took charge. The new institute was named
the Kenrick Seminary in honor of its founder.
Classes opened on December 4th, 1892. Father Meyer retained
the presidency until December 8, 1894. His successors were Father P. V.
Byrne, F. V. Xugent, William Musson, M. S. Ryan, and Charles L.
Souvay, all Lazarists, of course.
In the first ten years of its existence "one hundred and fifty-four
students, representing twenty-five dioceses, have been ordained priests
from Kenrick Seminary. But, as its founder anticipated, the time
came when the location should no longer be suitable and the buildings
should have become inadequate. The Kenrick Seminary was transferred
to an ideal location, in the silvan solitude of the County, on what was
called the Drummond Estate, now Glennon Park.
The Archbishop had never in all his life been seriously ill. As a
man of extraordinary energy, combined with a singular regularity of
life and of frugal habits, he had reached a hale and hearty old ag'e,
still able to do the work assigned to him, and very willing to do it.
His old and trusted Vicar-General, Father Muehlsiepen, still enjoyed
his gracious confidence, although a passing cloud in the matter of
Father Faerber's unwarranted attempt to erect a new St. Mary's Church
beyond the territory assigned to him, disturbed the confidential re-
lations between the two good friends for a time. Vicar-General Brady,
a much younger man, was very devoted and attentive to his venerable
chief, confirming himself more and more in his good graces.
But sorrow came to the lonely house. The Archbishop's niece,
Miss Elizabeth Eustace, who had kept house for him for a number of
years, died after a brief illness; and then death called aAvay his cousin,
Jane Eustace, and finally Father Andrew Eustace, the pastor of St.
Archbishop Kenrick 's Last Years 579
Michael's Church departed this life: The desire for a coadjutor, who
would relieve him of his burden and carry it onward to greater and
more blessed results, again and again rose in the heart of the austere
recluse, as he took his lonely, though not lonesome walk, or sat in his
study, or received a friendly call. The matter had been urged upon
him repeatedly by men of high and low station. He had at first received
these suggestions unkindly, then with some slight favor, and at last,
with acquiescence. It now became apparent that Father Philip Brady
was his choice for the office of his coadjutor, with the right of succession.
The majority of the priests were not favorably disposed towards the
Archbishop's probable choice.
On November 17th, 1892, the Archbishops of the United States were
to hold their annual meeting in New York. Matters of great import
were to be discussed and possibly settled. The storm that had been
raging for some time in regard to the so-called school question was to
be allayed. The Archbishop sent his Vicar-General, Brady, to attend the
meeting as his representative. Father Brady was admitted to the sessions.
It was at this meeting that Archbishop Satolli announced himself as the
Apostolic Delegate to the United States. Although the deliberations
of such an assembly are hedged in by the law of secrecy, a number
of things that happened have become known. One of these was that
Archbishop Kenrick 's representative submitted a letter of His Grace
requesting that the Archbishops immediately petition the Holy See
to give him a Coadjutor in the person of the Very Rev. Philip Brady,
V.G., of St. Louis. This was the old way of proceeding in the matter
of episcopal appointments : But the Third Plenary Council of Baltimore
had made new regulations, placing the choice of three candidates in
the hands of the Diocesan Consultors and Ir-emoverable Rectors, which
three names were to be forwarded to Rome and to the other bishops of
the Province. The Bishops might reject one or all of the names sub-
mitted, but would have to give their reason for their action. Now the
Archbishop of St. Louis had not appointed any Consultors or Irremover-
able Rectors: and consequently the proper way of proceeding in the
case seemed blocked, whilst the old way was no longer acceptable. It
was, therefore, suggested to the priests of St. Louis to take action and
submit a terna to the Archbishops for transmission to Rome. What
was done at this meeting is briefly expressed by the following letter,
dated St. Loius, Mo., November 17, 1892, which was sent to all the pastors
and rectors of the Archdiocese :
"The Priests of the city have considered this an opportune time
to express their wishes as regards the Coadjutor for the Most Rev.
Archbishop, as he is no longer, on account of advanced age, able to
attend to the visitation of the Diocese.
580 History of the Archdiocese of St. Louis
Upon conclusion of the oldest Priests of the city, the names
mentioned in the petition were in the majority, and hence, were placed
there.
The enclosed document has already been sent to his Eminence,
Cardinal Gibbons. The time being so limited that we could not consult
with all the Pastors of the Diocese, we therefore take this means of in-
forming you what we have done, and ask you to express by letter your
wishes in the premises.
The Reverend Clergy, regardless of nationality, gave us an en-
thusiastic reception. Every Secular Church in the city was visited;
only four of the Rectors refusing to sign.
We remain your Brethren in the Priesthood,
C. Ziegler.
Jas. McCaffrey.
Jas. T. McCabe.
J. T. Foley.
Address :
Rev. C. Ziegler
St. Malachy's Church,
No. 2904 Clark Ave.,
St. Louis, Mo."
The Letter to Cardinal Gibbons read as follows:
St. Louis, Mo., November 14th, 1892.
"To His Eminence, Cardinal Gibbons:
Your Eminence — We, the undersigned Rectors of St. Louis, re-
spectfully request that a Coadjutor to His Grace, Archbishop Kenrick,
cum jure successionis, be appointed at once, and that he be selected
from the following list : Right Rev. J. J. Kain, of Wheeling ; Right Rev.
J. L. Spalding, of Peoria; Right Rev. Edw. Fitzgerald, of Little Rock.
Signers.
C. Ziegler, Pastor St. Malachy's Church.
F. M. Keilty, Rector of Holy Angels' Church.
James McCaffrey, Pastor of St. Patrick's Church.
Jas. J. McCabe, Rector of the Church of the Sacred Heart.
M. J. McLaughlin, Immaculate Conception, Hannibal.
C. P. Smith, St. Agnes Church.
F. Goller, Rector S.S. Peter and Paul, substituting Bishop
Zardetti for Bishop Fitzgerald.
Eugene Coyle, Rector of the Cathedral.
Wm. Walsh Rector of St. Bridget's Church.
G. D. Power, Rector of Immaculate Conception Church.
E. J. Shea, Rector of St. Kevin's Church.
J. A. Hoffmann, Rector of St. Henry's Church.
Archbishop Kenrick fs Last Years 581
Myles W. Tobyn, Rector of SS. Mary and Joseph's.
•John H. May, Rector of Thomas Church.
Thos. Cooney, Rector of the Church of the Assumption.
E. Berry, Franklin County, Mo.
E. A. Schindel, Rector St. Boniface Church.
H. Schrage, Rector St. Agatha.
J. Hessoun, St. John of Nepomuc.
J. J. Head, Church of the Annunciation.
Win. Faerber, St. Mary's Church.
T. A. Butler, St. Cronan's Church.
Edw. Fenlon, Church of the Visitation.
Daniel J. Lavery, Holy Rosary Church.
P. W. Tallon, Church of the Holy Name.
Jas. McGlynn, St. Rose of Lima.
M. Busch, Church of Holy Ghost.
D. S. Phelan, Church of Mount Carmel.
H. Hukestein, St, Augustine Church.
A. J. Schilling, Our Lady of Perpetual Succor.
A. Pauck, St. Engelbert's Church.
H. Wigger, Holy Cross Church.
Jos. Schroeder, Holy Trinity Church.
P. Gross, St. Stephen's, Richwoods.
Jas. Bourke, Administrator St. Michael's Church.
F. H. Gnielinski, St, Casimir's Church.
Engelbert Hoeynk, St. Liborius Church.
Urban Stanowski, St. Stanislaus Church.
Andreas Eustace, Rector St. Michael's Church.
Thos. Cleary, Lincoln County, Mo.
P. J. McNamee, St. James Church.
P. Bremerich, St. Bernard's Church.
Patrick Bernard Cahill, Pastor, Macon City.
Joseph Schaefers, Rector of St. Nicholas' Church."1
Two of the rectors refusing to sign the petition were the Reverend
Fathers Harty of St. Leo's, afterward Archbishop of Manilla, and
Joseph A. Connolly of St. Teresa's, the future Vicar-General of Arch-
bishop Glennon. That the action taken by the priests of St. Louis met
popular favor, is evidenced by the numerous expressions of joy and
gratitude extended by the Western Watchman to the unanimity of
the assembly and, especially, to the modest reserve shown by the
German rectors in refraining from submitting a list of candidates of
their own. Indeed Father Goller had submitted the name of Bishop
Zardetti for that of Bishop Fitzgerald. But he stood alone in this,
i Copy of Circular in Archives of the St. Louis Archdiocese.
582 History of the Archdiocese of St. Louis
and the name of Zardetti seems to have been finally dropped in favor
of that of Bishop Marty. There was some talk about Archbishop Hen-
nessey of Dubuque, but no action was taken. Although the Western
Watchman stated in its issue of November 20th, 1892, that "the action
of the priests cannot be interpreted as opposition to any priest in the
diocese," the failure to put the Archbishop's favorite on the list shows
conclusively that there was reason for such an interpretation. Two
articles in the Western Watchman, December 4th, 1892, announced
with glowing eloquence the satisfaction every one seemed to feel that
the question of the Coadjutorship had brought on a veritable "Treuga
Dei," a Truce of God, between the two contending wings of the St.
Louis Clergy. Father Brady bore up bravely under his disappointment ;
for the Archbishop's confidence in him never wavered. But the knowl-
edge that his brethren in the ministry had not only ignored him in
their petition for a Coadjutor, but had actually arraigned him before
the tribunal at Rome, as one unworthy of the high dignity, at last
broke his spirit. He died at St. John's Parochial Residence on March
5th, 1893. Archbishop Ryan of Philadelphia preached his funeral ser-
mon.
Father Philip P. Brady was born in Ireland, on April 4th, 1847,
but came to America when two years old. He was educated for the
priesthood in St. Vincent's Seminary at Cape Girardeau. Father
Brady served first as assistant priest in Lexington, then as
pastor in New Madrid. In 1874, he was appointed pastor of
the Annunciation Church in St. Louis. Here he maintained two parish
free schools, one for the boys in charge of the Christian Brothers, and
one for the girls, in which the Religious of the Sacred Heart gave their
services. In 1884, when Archbishop Ryan was appointed to the see of
Philadelphia, Father Brady was made Vicar-General of the English
speaking priests of the Archdiocese of St. Louis. And a few years
later when Bishop J. J. Hennessy was consecrated for the diocese of
Wichita he was chosen to succeed him as pastor of St. John's Church.
He was not a man of profound scholarship or of oratorical power. His
health had been impaired by the privations and exposures of mission-
ary life in the swamps of southeast Missouri. The qualities of his
character fitted him better for a subordinate postion than for the high
and arduous duties of an archbishop. At least, that was the opinion
of his fellow priests, who must have known him well.
The news of Father Brady's sudden and unexpected death, follow-
ing so closely in the wake of a mutual disappointment, fell upon the
Archbishop's spirit with the sense of a personal loss. Now, indeed,
he was alone. Archbishop Ryan lingered in St. Louis for a month to
comfort his bereaved father and friend. The Archbishop had been ailing
Archbishop l\< wrick's Last Years 583
during the winter of 1892 to 1893: in fact his sickness was more serious
than people knew. It had affected his mind in such a way, that he
was rendered incapable of administering the affairs of the Archdiocese.
The Holy See now took action on the priest's petition for a Coadjutor,
and appointed the Rt. Rev. John Joseph Kain, the Bishop of Wheeling,
West Virginia, to the position, constituting him titular Archbishop of
Oxyrinehia and Coadjutor of Most Reverend Peter Richard Kenrick,
Archbishop of St. Louis. Archbishop Kain arrived in St. Louis on
August 3st, 1893, accompanied by an escort of twenty-two priests from
the Archdiocese who had gone to Wheeling to welcome him to his new
home in the West.
On December 14th, 1893, the Archbishop Coadjutor was appointed
Administrator of the Archdiocese.
The sad story of Peter Richard Kenrick 's last days as Archbishop
of St. Louis, the one time "fountain of jurisdiction in the whole
Northwest," is given in the Reminiscences of Father John T. Tuohy, a
writer and editor of the day: the following is its substance:
"Unlike Archbishop Ryan and the Very Rev. Vicar-General Brady,
who both lived in their own houses and simply paid weekly visits to
the Archbishop for the business of the Diocese, the new Coadjutor went
directly to the Archbishop's residence and took up quarters. The
Seminary at the time had prepared the Archbishop's rooms and
evidently expected to have the honor of housing him. But it was ad-
vised differently. Archbishop Kenrick evidently had not taken kindly
to or did not recognize the fact that he had a claimant in his house.
However this be, during the absence of the new Coadjutor at the
Catholic Congress in Chicago, Archbishop Kenrick, probably acting on
the advice of an overzealous visitor or two, appointed a Vicar General
in place of Father Brady, for the Diocese.
Tli is caused no little suprise, and might have led to complications,
were it not for the good sense and judgment of the appointee, who later
formally resigned the honor. The venerable Archbishop would keep
the reins. He would settle his various finances, close the several annuities
which he had been administering for years. Some expressed anxiety
as to diocesan property and diocesan funds." Though there was little
occasion for this uneasiness, the Archbishop-Administrator, having the
full responsibility, naturally became urgent to take matters in charge.
By civil process Archbishop Kenrick was divested of the administra-
tion of the temporalities of the Archdiocese, and the Coadjutor was
invested with it. These proceedings proved most unpopular and
brought much criticism on the Administrator. Nevertheless he was
obliged to proceed still further. On May 21st, 1895, the Holy See
584 History of the Archdiocese of St. Louis
created John Joseph Kain, Archbishop of St. Louis and the Most
Reverend Peter Richard Kenrick titular Archbishop of Marcianopolis.
Archbishop Kain was now free to act. But he had no home. Taking
his breakfast and attending official calls at the Archiepiscopal residence,
he was soon gone for the day. Various pastors of the city in turn had
him as guest."2
His first years in St. Louis were a sore trial to him. There was
the constant warning over the entrance to his house: "Xoli irritare
leonem. ' '3
2 Historical Sketch of the Archdiocese of St. Louis, by Eev. J. T. Tuohy, L.L.D.
3 Archbishop Kenrick 's coat-of -arms bore the inscription, ' ' Xoli irritare
leonem," "Do not irritate the lion." It was placed on the front-door arch of the
Archbishop "s residence.
PART THREE
THE ARCHDIOCESE OF ST. LOUIS
BOOK II
Archbishop John Joseph Kain
w
Alps.
PART III
BOOK II
Chapter 1
ARCHBISHOP KAIN'S ANTECEDENTS IN THE EAST AND
BEGINNINGS IN THE WEST
The new Coadjutor to Archbishop Kenrick, John Joseph Kain,
was born May 31, 1841, at Martinsburg, Virginia, now West Virginia,
in the very year his predecessor had come to St. Louis. At the age
of sixteen, he was sent to the Sulpician College of St. Charles, Ellicot
City, Maryland, to make his collegiate studies. On the completion of
the course in 1862, he passed on to the Seminary of St. Mary's, at
Baltimore. At College the future Archbishop of Dubuque, John J.
Keane, was a classmate of his. At Baltimore he had for fellow-students
the brothers James J. and Michael McCabe who, later on, as pastors
of two prominent St. Louis churches, were instrumental in placing John
Joseph Kain's name on the priests' list for the St. Louis Coadjutorship.
Throughout his collegiate, philosophical and theological studies the
young John Joseph evinced rare talent and a capacity for hard work.
In the judgment of their Sulpician professors "John J. Kain was the
more solid, John J. Keane the more brilliant" student, a judgment
that was borne out by the event, John Joseph Kain was ordained a
priest by Archbishop Martin J. Spalding, in Baltimore Cathedral, July
2, 1866.
Being a member of the diocese of Richmond, which then embraced
all Virginia and the eastern counties of West Virginia, the young and
energetic priest was appointed by Bishop John McGill to the pastor-
ship of Harper's Ferry. The parish covered eight counties in West
Virginia and parts of four in the Old Dominion. The territory was
for the most part rugged and pathless and desolate. Having hardly
emerged out of the primeval wilderness, it experienced all the horrors
of civil war. Churches lay in ruins, as that of Winchester and of Broken
Spring, the homes of the farmers and miners were destroyed or im-
poverished. Harper's Ferry was full of memorials of John Brown and
the subsequent struggle between the North and South. Father Kain's
home town, Martinsburg, also lay within his parish.
(587)
588 History of the Archdiocese of St. Louis
A young man of magnificent physique and remarkable power of en-
durance, the pastor of Harper 's Ferry drew new courage from the diffi-
culties and hardships in prospect. Nothing could daunt him.
nothing could cast him down. Even the constant exuberant praise he
heard everywhere of his predecessor in office, then the Bisnop of Wheel-
ing, did not discourage the humble beginner. On the contrary, as
the little church on the rock of Harper's Ferry had been the stepping-
stone of Father "Whelan to episcopal honors, so it was to be Father
Kain's, to the see of Wheeling, and finally, his own successor's in the
pastorate, Father Van de Viver, to the see of Richmond, just vacated
by Bishop James Gibbons. But this is running ahead of time. Father
Kain, as pastor of Harper's Ferry and the surrounding counties, gained
for himself an enviable reputation among high and low, throughout
Virginia and West Virginia and Maryland. His intensive activity
seemed to be his characteristic mark. He always prepared his ser-
mons. They contained no lofty flights of eloquence, but were always
plain and direct and full of the Christian spirit. And their influence
was heightened by the force of his personal example. Wherever and
whenever he could get a knot of people together in a court-house or
under the forest trees, or in some hospitable home in the mountains,
it was his delight to expound the teachings of the Gospel. And the
people loved to hear him speak in his earnest kindly way. They were
poor, indeed, in earthly goods, but rich in Faith.
Father Kain's financial ability and business tact, an ability almost
indispensible in a priest, was made manifest by the churches he built
in his missions, and for which he paid. When he was ordained in
1866, many thought that he was a victim of consumption; but as he
himself said on the occasion of his Silver Jubilee in the priesthood, he
no doubt, owed it to the exercise forced upon him in the nine years
of his pastorate at Harper's Ferry, that his voice was stronger, and
his health better than when he was ordained a priest.
After nine years of such faithful, yet ever humble service in the
rugged vineyard of the Lord, Father Kain's hour of exaltation came.
The saintly Bishop Richard Vincent Whelan died on July 7, 1874; the
last words were : "My wrork is done." By Apostolic letters bearing date
of February 12, 1875, Rev. John Joseph Kain, Pastor of Harper's Ferry,
was appointed his successor as Bishop of Wheeling.
Rt. Rev. John J. Kain's consecration took place in the Wheeling
Cathedral, May 23, 1875. Archbishop Bayley of Baltimore, assisted by
Bishop James Gibbons of Richmond, Virginia, and Thomas A. Becker of
Wilmington, Delaware, were the consecrating prelates. The
Bishops that honored the occasion by their gracious presence
were Rosecrans of Columbus, Ohio, Domenec of Pittsburg, Pa. ;
Shanahan of Harrisburg, Pa.; and O'Hara of Scranton, Pa.
Archbishop Kain in thi East and West 589
About twenty-four diocesan priests and eminent clergymen of other
dioceses were in attendance. Bishop James Gibbons of Richmond preach-
ed the consecration sermon: "A new captain comes forward today to
lead you on to fresh battles and unless I am very much deceived, he
will ncwr say: 'Go' but will always say: 'Come let us go together.'—
-The diocese of Richmond" concluded the preacher, "in losing Father
Kain, had lost a valuable member, and the clergy an affectionate
brother, but Richmond's loss was Wheeling's gain . . . May this day
be the harbinger of a bright and glorious future for the diocese of
Wheeling."
The diocese of Wheeling was erected out of the western part of the
territory of the diocese of Richmond, on July 23, 1850, and the Bishop of
Richmond, Richard V. AVhelan was transferred to the new See. It em-
braced the State of West Virginia except eight counties which remained
with Richmond; but in lieu of these, Wheeling received jurisdiction
over eighteen counties of the Old Dominion. The diocese covered
29,172 sq. miles. The Catholic membership was estimated at one-twen-
tieth of the total population and was scattered over a very large and
difficult area. Consequently, there were but few parishes strong enough
financially to support a resident priest, The only religious Order of
men represented in the diocese, was that of the Capuchins. The Sisters
of St. Joseph had their Motherhouse and Novitiate, and also a Hospital
in Wheeling; the Sisters of the Visitation conducted an Academy for
girls at their Convent, and the Sisters of Divine Providence were in
charge of the Orphan Asylum. The number of priests in the diocese
to cover the twenty-nine thousand square miles was about thirty-five,
although Bishop Kain had labored very hard to increase their number.
The Bishop himself lived the life of a missionary. In 1876 Bishop Kain
applied to Rome for a redistribution of the dioceses of Wheeling and
Richmond, so that Wheeling should receive the eight West Virginia
counties in exchange for that part of the diocese that lay in Old Virginia.
Cardinal Franchi, Prefect of the Propaganda, sent a copy of Bishop
Kain's letter to the Bishop of Richmond, James Gibbons, afterwards
Cardinal Archbishop of Baltimore, who objected to the proposed move.
Whereupon Propaganda declined to authorize any change.1
At the Third Plenary Council of Baltimore, Bishop Kain was one
of the leading spirits, being a member of the Deputation of Bishops on
the Catechism. He took prominent part in the discussions on the pro-
cedure in clerical trials, on "the wicked custom of demanding an en-
trance fee from all those who go to hear Mass," on the "custom of
having dances for the promotion of pious works," on the spiritual
care of poor immigrants, and other kindred topics.2 Bishop McQuaicl
i Will, Allen Sinclair, "Life of Cardinal Gibbons," vol. I, p. 151.
2 Concilia Plenarii Baltimorensis III. Acta et Decreta, passim.
590 History of the Archdiocese of St. Louis
of Kocliester regarded Bishop Kain as a supporter of the high aspira-
tions of Baltimore as against New York. Baltimore wants to set up
as the American Vatican, with its curia under the management of the
Sulpicians," he wrote to Bishop Gilmour ; and then, criticizing the
Commission on the Indian and Negro Missions, he added: "All are Sul-
picians, Gibbons. Kain. Curtis. Here in the North we do not propose
to be tied to the chariot-wheel of Baltimore. ' "3
The Silver Jubilee of Bishop John J. Kain's ordination to the
priesthood was kept on July 2, 1891. The church services were held in
St. Joseph's Cathedral of "Wheeling. The preacher on the occasion,
Monsignor Sullivan, adverted in particular to the outstanding virtues
of the Rt. Rev. Jubilarian ; as manifested among them during his six-
teen years as bishop: namely, "his zeal, piety, efficiency and learning,"'
and in conclusion expressed the hallowed wish: "Ad multos Annos."4
Bishop Kain's remaining years in Wheeling were not destined by Heaven
to be many. Only two years after this event Bishop John Joseph Kain
was constituted Archbishop of Oxorynchia and Coadjutor to the Most
Rev. Peter Richard Kenrick. Archbishop of St. Louis. That meant a
long farewell to his mountain-home of liberty ; a life of severe strain
and heavier disappointment than Harper's Ferry or AVheeling had
ever imposed upon him.
The people of St. Louis did not realize the serious particulars of
Archbishop Kenrick 's condition. He still had a partial use of his mind;
but the duties and responsibilities of his office were so numerous and
so grave, that the Coadjutor must feel himself bound to assume them
entirely, as the Archbishop would in no wise share them with him. Ac-
cordingly, Most Rev. John Joseph Kain on December 14, 1S93 was ap-
pointed Administrator of the Archdiocese.
The Archbishop-Elect still remained under some restrictions : Or-
dinations of eight St. Louis Priests were held by neighboring bishops
or in Foreign Seminaries. A number of corner s rones were laid and
churches blessed but not by the Administrator. On September 20. 1893,
however, Archbishop Kain began to perform such ceremonies, but after
May 21, 1895. when the Holy See created him Archbishop of St. Louis,
the ordinations were generally performed by him in person.
Archbishop Kenrick 's old and trusted Yiear-General Henry Muehl-
siepen. was continued in office, though no longer enjoying the full powers
of the Yiear-General of the German and Polish priests and parishes. In
1895 fifteen priests were ordained for the diocese and two others were re-
3 Zwierlein, Frederick J., "Life and Letters of Bishop McQuaid," vol. I,
p. 152.
4 To the Rt. Eev. John T. Sullivan's Memorial Booklet, at the Sacerdotal
Silver Jubilee of Et. Eev. John J. Kain, July 2, 1891, Ave owe a number of bio-
graphical data.
Archbishop Kain in the East and West 591
ceived from abroad. On April 28, Archbishop Kain laid the corner
stone of St. Casimir's church in St. Louis and on September 1, blessed
it with the usual solemnity, whilst the Vicar-General blessed the Bo-
hemian church of St. Wenceslaus July 21. In the meantime Father
Muehlsiepen laid the cornerstones of the new churches of the Immaculate
Conception at Maxville, of St. Francis de Sales in St. Louis and of the
Assumption church at New Haven. On October 13 the church of the
Immaculate Conception was blessed by the Yicar-General. The follow-
ing five city parishes were erected in 1893. St. Matthew's, St. Louis,
by Rev. Joseph T. Shields; St. Mark's, St. Louis, by Rev. John Dillon;
St. Edward's, St. Louis, by Rev. L. J. Wynne; St. Barbara, German,
St. Louis, by Rev. John Schramm; Holy Innocents, St. Louis, by Rev.
John White. Only one Parish was formed this year in a country dis-
trict : St. Aloysius, Baring, Knox Co. by Rev. James J. O'Reilly.
In 1894 the following- churches received their first resident pastor :
Our Lady of Good Counsel, St. Louis, Rev. P. 0. Donohue; Guardian
Angel, Oran, Scott Co., Rev. George Koob ; St. Patrick's, Jonesburg,
Audrian Co., Rev. B. H. Schlathoelter ; The Assumption, formerly St.
Magdalen parish at Xew Haven, Franklin Co., Rev. M. T. Sevcik.
In 1895 the following six parishes were established : St. Wenceslaus,
St. Louis, Rev. H. Peocar ; St. Theodore, Flint Hill, Rev. G. W. Kurten-
bach; St. Michael's, Shrewsbury, Rev. F. Brand; St. Joseph's, White
Church, Rev. John Waeltermann.
At the close of the year 1895 the diocese contained 2 Archbishops,
214 diocesan priests, 127 priests of Religious Orders: Parish churches
in the city 60 ; chapels with daily mass 27 : Parish churches outside the
city 114; missions with churches 94; stations 35.
On March 4, 1896 died the Most Reverend Peter Richard Kenriek,
titular Archbishop of Marcianopolis, having been Archbishop of St.
Louis from July 20, 1847 until May 21, 1895.
Chapter 2
ARCHBISHOP KENTUCKY DEATH AND OBSEQUIES
Archbishop Kenrick's death, though long expected, at last came
to find his attendants unprepared; his last moments were spent alone
with God. A Brother from the Alexian Hospital had been with the
venerable patient for the last few months, but had been dismissed by the
Archbishop as no longer needed. Father Panken, S.J. of St. Elizabeth's,
the Archbishop 's confessor, and Father Bronsgeest of the College church,
the pastor of the district in which the Archbishop 's House was situated,
had regularly brought him Holy Communion ever since he had ceased
to say Mass; but neither good Father was aware of any serious
change in his condition. The Archbishop's faithful servant Tom was
most assiduous in his attentions, but had no inkling that the end was
so near. Archbishop Kain had left the house in the morning after a
brief call in the sick room, and took dinner at the Planters' Hotel with
Father Tuohy. The morning wore on without any apparent change,
save this that the Archbishop declined dinner. At about one in the
afternoon, the servant asked: "would His Grace have the bedroom
made warmer, and the answer came faintly : "Yes." It was the last word
of the Archbishop heard on earth. When Tom returned to the bedside
the Angel of Death had departed with the great soul of Peter Richard
Kenrick. Archbishop Kain returned to the house shortly after death
had set in. The solemn obsequies of the great and good Archbishop
were held in the Old Cathedral on Walnut Street. Here the last
earthly remains of the man who had built up the church in the Missis-
sippi Valley and ruled it for more than half a century, lay in state, to
receive the homage of reverence and love for the last time. Cardinal
Gibbons presided at the solemn Requiem. In the Sanctuary knelt Arch-
bishops Ryan of Philadelphia, Feehan of Chicago, Ireland of St. Paul,
Elder of Cincinnati, Katzer of Milwaukee and Kain of St. Louis ; as well
as Bishops Hennessy, Scannell, McCloskey, Foley, Heslin, Rademacher,
Ryan of Alton, Janssen and Cotter. The sanctuary and the front pews
were filled with Priests of the diocese and a vast number from outside :
fully thirty thousand were gathered in and around the Cathedral ; people
of all classes and religious denominations and walks of life.
Archbishop Ryan, the almost lifelong friend of the dead prelate,
preached the funeral oration. In his own masterly way the preacher
passed in review the characteristic traits of Archbishop Kenrick's per-
sonality: his indomitable missionary spirit, his tireless devotion to duty,
his captivating eloquence and his fearless adherence to what he believed
(592)
Archbishop Kenrick's Death and Obsequies 593
to be true and right. The emotion which the preacher exhibited was
deep and genuine and found a full response in the hearts of the as-
sembled multitude, to whom the departed had been a father and friend,
guide and model.
After the requiem, the prayers of the last absolution were pro-
nounced by Cardinal Gibbons, and then the funeral cortege started
for Calvary Cemetery, where the casket was gently lowered into the
grave, there to await the resurrection day. As Archbishop Ryan so
beautifully and touchingly expressed it in his grand funeral sermon:
"We saw him, a stately lily in the garden of the Church, and we saw
the lily droop, till the powerless stem could no longer keep elevated the
golden chalice; and when the lily drooped, the stem and lily fell; and
we felt that the flower hath fallen. ' '
As the years of Archbishop Kenrick's manifold labors and suc-
cessful endeavors in the cause of Christ and then the few lengthening
years of weariness and sorrow slowly recede from the view of the ris-
ing generation, the greatness and beauty of his character as reflected
from the bright mirror of contemporary opinion and regard, are begin-
ning to grow clearer and brighter in the minds of those that were young
in his days of decline.
In outward appearance, during the later years, Archbishop Ken-
rick was of medium size and harmonious build; only the broad fore-
head with its eagle eyes under shaggy gray eyebrows immediately
fastened upon the mind on first meeting him as something out of the
regular order. His clothing was old-fashioned, though by no means
slovenly. His walk was slow and pensive. Like a true gentleman of
the old school, he always, when out walking, wore the regulation silk
hat. On his daily walk along Pine Street he commanded respect and
attention even among strangers, by his poise and gentlemanly bearing.
His punctuality in coming and going is still remembered by many who
lived in the vicinity of St. John's church. His speech was slow but dis-
tinct, "With the faintest suggestion of the charming brogue of Ire-
land." In manner he was not austere but temperate. His personal
peculiarities were intimately bound up with his highest qualities, his
love of study and meditation. He possessed a considerable amount of
dry humor. He loved solitude, but not from any sullen contempt of his
fellowman; his was not the "taciturnity of pride," as Walter Savage
Landor expresses it. but the yearning love of a great heart for the in-
finite Silence of God's Presence. The ruling phase of his character
was an abiding faith in God. a childlike trust in His Providence. He
had a high regard for the episcopal office, in himself as well in his fellow-
bishops. As one who, by Divine ordinance represented Christ, to his
flock, he accepted the reverence and love shown to him ; but outside of
that he cared not for anything the world might offer him. He stood
594: History of the Archdiocese of St. Louis
for justice like an impregnable tower, against the preachers of hate
and iniquity, against the vaunting politicians of test-oath days, against
his own brethren at the Council. Though mistaken in the latter case,
and perhaps on some others, he never spoke or acted against the voice of
his conscience ; He was loyal to Holy Church, always and everywhere,
although, in the fervor of debate, he said some things that had better
been left unsaid. But he said them boldly, because he believed they
had an important bearing on the destinies of the Church ; and when
he found that he was mistaken, he gave, in the words of Archbishop
Ryan, "The strongest proof of his loyalty," by accepting something
simply because it was the teaching of the Church. "He was loyal to
the Pope as the head of the Church. As to his practical infallibility
in teaching on matters of faith and morals, he had never entertained a
doubt — But he did not believe the promulgation of the doctrine oppor-
tune at the time, and consequently urged a number of historical facts
that seemed to call for a longer clarifying process, before the matter
should be finally adjudicated. This was an error of judgment and
was afterwards recognized by him as such. He had made his opposition
"salvo meo ordine," "without prejudice to my order," as a Bishop,
1 ' whom the Holy Ghost had appointed to rule the Church of God : ' '
he humbly submitted when the Holy See showed him the full truth by
the decree of the Church Universal. His episcopal dignity still remained
the symbol of his honor and power.
Among the most lovable traits of the Archbishop's character is
his absolute contempt "for all the world of fat prosperity." He knew
the value of money in the Church's battle of life. But his treatment of
money stood in gracious relief from some of our modern methods of
money-getting. The vulgarity of competition had no part in him. He
was one of those
' ' brave hearts that never did aspire
Wholly to things of earth."
And in the sequence he had lost all thought of earthly recompense.
He was ever the friend of the oppressed, the weak and the needy,
although he made no great to-do about his charities. He sometimes
passed a gentle censure on a priest as a means to introduce his praise.
He was the embodiment of Sidney's gentleman: "high erected thoughts
seated in a heart of courtesy." Thus Archbishop Kenrick lived, blending
the interior Christian life with the exterior duty of a Catholic Bishop.
He was a distinguished orator; his preaching was direct and paternal;
and as Archbishop Ryan said, "he preached with a power, a logic and
an unction, that convinced the intellect and touched the heart." "He
knew his duties well and fulfilled them ; he knew his rights and always
Archbishop Kenrick's Death and OVsequies 595
maintained thorn." On the American Church he left the indelible im-
press of his individuality, that of a really great man. This perfect con-
sistency of character, simple, dignified and beautiful, was Archbishop
Kenrick's most valued gift to his beloved archdiocese of St. Louis and
to the people of the entire territory of his early days.
And what a vast and unpromising diocese it was when Peter
Richard Kenrick entered upon its administration, comprising the pres-
ent states of Arkansas and Missouri, the western moiety of Illinois and
everything west of Arkansas, Missouri and Iowa. The territory of Iowa
had already been detached from the diocese in Bishop Rosati's time,
as the temporary care of Chicago also ceased before Bishop Kenrick's
advent on the field. Besides the archdioceses of Chicago and Dubuque
with their seven suffragan sees : Belleville, Peoria, Rockford, Springfield,
Davenport, Des Moines and Sioux City, the territory of which was
dismembered from the original diocese of St. Louis under Bishop Ro-
sati, the early diocese of Bishop Kenrick has in the course of fifty
years lost by filiation and dismemberment the territory of the present
sees of Little Rock in Arkansas : St. Joseph and Kansas City in Missouri,
the archdiocese of St. Paul with Duluth, St. Cloud, Winona in Min-
nesota; Wichita, Leavenworth and Concordia in Kansas; Lincoln and
Omaha in Nebraska; Denver in Colorado; Fargo in North Dakota;
Sioux Falls in South Dakota ; Helena in Montana ; Cheyenne in Wyom-
ing; Salt Lake City in Utah; Boise in Idaho; and Tucson in Arizona.
What a marvelous development within the short period of fifty years;
and what a glorious prospect for the future of the Church in what was
once a single struggling diocese. Great credit is due to many devoted
men and women who have given of their best to the upbuilding of the
Church in the West, but as Archbishop Hennessy of Dubuque expressed
it in glowing terms, "Of all the great men tjiat will have labored to
build her: of all the bright names that will have shed the lustre of
their learning and their virtues around her, the brightest far and the
most cherished will be that of Peter Richard Kenrick. He it was who
ruled all that territory, and only he, since it became the abode of white
men; he it was who with sound judgment divided it up into dioceses and
provinces, selected the rectors of the assembly and recommended their
rulers, gathered or brought them together in council, enacted wise and
timely laws for their guidance, engraved on them, to some extent, the
impress of his own character, gave them constantly the edifying example
of his own bright and beautiful life to allure and encourage them along
the narrow, rough road before them.
"Fifty years ago, when the venerable Archbishop of St. Louis was
consecrated, there was but one Archbishop in the entire United States,
with but fifteen other Bishops. There were 500 priests, with 518
596 History of the Archdiocese of St. Louis
churches and chapels. There were thirty-three Catholic schools, con-
taining some 5,200 pupils, and a Catholic population estimated at
1,300,000. Now the ratio of our increase is this : for every priest then
ministering at the altar there are now sixteen others, for every church
and chapel there are eighteen, and most of these churches are more
beautiful and far more enduring. The Catholic population has mul-
tiplied seven times over, and for every pupil then attending a Catholic
school, there are now 120, and our schools themselves have multiplied
at the ratio of a hundred for a single one. ' n
l Prom Archbishop Hennessey's Address at the Golden Jubilee Banquet.
Chapter 3
WAITING FOR THE PALLIUM
The First great religions event in St. Louis after the historic scene
of Archbishop Kenrick's funeral was the official visit of Cardinal Satolli,
the Apostolic Delegate, to Archbishop Kain's episcopal city, in the
second week of April 1896. The Cardinal arrived in the city on Wednes-
day, April 8. On Thursday morning His Eminence held a Solemn High
Mass. Father David S. Phelan preached the sermon in his usual sparkling
style on the text : ' ' Thou art Peter. ' ' In his peroration he said : ' ' Francis
Satolli has overcome all opposition and won all hearts in this great
American Republic. He came to us as a Roman of the Romans, he
leaves us as an American of the Americans. He comes today to honor
us with his visit and at the same time to bid us farewell. He has done
great service to the Church of America. He came as an alien and un-
invited, among us, he leaves us as a friend whose departure makes
us sad. He will take the comfort along with him to Rome that he has
gained the esteem of all and that he made more close and strong the
bands that unite our hearts with Rome."
After Highmass the clergy repaired to the Kenrick Seminary to
attend the banquet in honor of Cardinal Satolli. The function of toast-
master fell to Father Myles Tobin. Archbishop Kain addressed a
hearty welcome to His Eminence, in which he alluded to Cardinal Sa-
tolli's high regard for American institutions. The next speaker, Father
Francis Goller, made a beautiful talk in classical Latin on the great
Encyclicals of Leo XIII; Father Tallon's topic was the Apostolic Dele-
gation; Father McLaughlin's, the Church in America; and Father
James Coffey's, the Archdiocese of St. Louis. All the speakers seemed
to hold the rapt attention of His Eminence ; His response was given in
Latin. It was an informal talk expressing the gratitude of his heart
for the grand welcome extended to him, and the high admiration, he
entertained for St. Louis and its Catholic people. The number of guests
taking part in the demonstration in honor of the Pope's Representa-
tive was one hundred and eighty-four. A Latin ode in the Alcaic
measure composed by Father Holweck was recited at the banquet in
honor of Cardinal Satolli,
11 Quern mittit almus rex senio gravis,
Qui iam labantis pondera saeculi
Pronasque regnorum ruinas
Consilioque humerisque sistit."1
i Almost prophetic words of the down-fall of civilization and the ruin of
kingdoms we have witnessed in the World War.
(597)
598 History of the Archdiocese of St. Louis
A tour of the city was the next thing- on the program. Brief visits
were made by the Cardinal to a number of Religious Institutions, the
Asylum for the Deaf Mutes, St. Vincent's Orphan Asylum, St. Ann's
Home and St. Joseph's Church. These visits were resumed on Friday
morning to the House of the Good Shepherd, the Carmelite Nuns and
the Ursuline Convent. A -great surprise awaited His Eminence at S.S.
Peter and Paul's. As the Papal Delegate entered the Sanctuary of
the beautiful Church, there was before him a broad and deep expanse
of upturned faces, children's faces, fourteen hundred of them, all
pupils of the School of S.S. Peter and Paul. After the last tones of the
German hymn of praise had died away, the pastor, Father Francis
Goller, delivered the following address, again in the majestic language
of Rome :
"Your Eminence: Entering our Church of S.S. Peter and Paul
you meet more than twelve hundred children who are acquiring the
rudiments of Christian Doctrine in our parochial school and receive
from the care and zeal of our good Sisters instructions in good morals,
as well as in the sciences and arts, so that they may become good citizens
of the state and worthy members of the kingdom of God. For in this,
our country, where the Catholics are living dispersed among so many
unbelievers and heretics, it is almost impossible, certainly very difficult,
that Catholic truth should remain the rule of life, unless it be instilled
into the minds of the young from their earliest years. Therefore, I
do not hesitate to affirm that, in the shadow of every church that is
really flourishing and bringing forth fruit for everlasting life, you will
find a parochial school; where, however, you find no parochial school,
the church will appear neglected and, I fear, will soon fall to ruin.
And if you should find at times such a parish, showing some life
and progress, it is because it is drawing its vigor and vital spirit from
other parishes, that are blessed with parochial schools, whilst its own
offspring is gradually dying out. This temple has been built by the
parents of these children, and it is filled three times on every Sunday
and Feast, from the altar to the portals, by the multitude of the faith-
ful. But I am fully convinced, that, if the parochial school should
be suspended, after thirty years only a few pious women and their
infants would be present at the solemnities of the Church."2
In response His Eminence congratulated the priests and people on
the magnificence and solidity of their church edifice and for their zeal
in caring for the lambs of the flock. He had now learned to regard his
stay in America as a psalm of praise, of which his visit to St. Louis was
the Gloria Patri et Filio et Spiritui Sancto, and his present visit to the
church of S.S. Peter and Paul as the final Alleluia."
Church Progress, ' ' April, 1896.
Waiting for the Pallium 599
There were many more visits paid by Cardinal Satolli on that day,
but the grandest and most touching of all was his visit to Archbishop
Kenrick 's grave. It was the Cardinal's own request. He desired to
kneel at the grave of the grand old Metropolitan who for more than
fifty years had held sway over the Archdiocese of St. Louis. And then
when church bells were ringing and worshipers hurrying along the
streets of the great city there in the golden glow of the warm Sunday
morning, surrounded by the voiceless dead and the dumb tombstones,
that bore the legend of their birth and death, there on the fresh grass
of early Spring, knelt the Pope's Representative, a Cardinal of the
Roman Church, to pay homage to the lifeless dust of Peter Richard
Kenrick, and chanted over his tomb the prayers of Holy Church. After
the prayer Cardinal Satolli remained on his knees in silent meditation
for several minutes ; then he arose and walked in silence to the carriage
in waiting. He departed for Washington, Monday morning.
On May 10, 1896, the Archdiocese was to be honored
and gladdened by the investiture of its new Archbishop with
the Sacred Pallium. The Pallium, a circular band made of
white wool, worn over the shoulders and having two pendants
of the same material is the symbol of archiepiscopal power.
It is blessed by the Pope and sent by him to an Archbishop -
elect at his petition and it typifies his participation in the Pope's su-
preme pastoral power in the Province assigned to him. The solemn
function of conferring the Pallium was held in the Old Cathedral.
Cardinal Gibbons, assisted by twenty-five Archbishops and Bishops,
with the clergy of the Diocese and numbers of visiting priests and minor
prelates filled the Sanctuary. Cardinal Gibbons celebrated Pontifical
High Mass ; but before doing .so he received the profession of Faith and
the oath of Office from Archbishop Kain and then placed the Pallium
over his shoulders. All this was done in the strictly rubrical way ; but
now came a novelty that surprised everybody save the Archbishop. A
delegation of laymen, headed by the Hon. R. Graham Frost, entered
the Sanctuary and offered an address of welcome to their new Arch-
bishop. The reply of Archbishop Kain was an expression of gratitude
and affection. At the close of the Pontifical Highmass, Bishop John
J. Kean, then Rector of the Catholic University of Washington, D. C,
delivered a forceful discourse on the words of Our Lord: "Feed my
Lambs, feed my sheep," closing with a warm eulogy on the virtues of
the new Archbishop. A splendid banquet at the Kenrick Seminary
closed the festivities.
Being now invested with the full jurisdiction of his exalted office
the new Archbishop of St. Louis laid plans for a large amount of con-
structive work, spiritual and material. To gain an adequate knowledge
600 History of the Archdiocese of St. Louis
of the diocese, of the number and quality- of the clergy, of the resources
of the parishes and religious institutions, had already been the object of
his attention. He had learnt from the reports handed in at the Chanc-
ery that there were two hundred and twenty-seven diocesan priests and
one hundred and twenty-seven Fathers belonging to various religious
communities, under his pastoral care. Also, that the number of churches
with resident priest was one hundred and sixty-five and of mission-
churches sixty-nine, making a. total of two hundred and thirty-four
church buildings in the diocese. Besides these places of worship there
were fifty-four chapels connected with religious houses in which holy
mass was said daily or at short intervals. There also were twenty-six sta-
tions where mass was said occasionally in private houses. The diocesan
Seminary harbored seventy-two ecclesiastical students. In addition
to this, five Eeligious Orders each conducted a Seminary of its own,
with a total of two hundred and sixty-five students. The number of
colleges and Academies for boys and young men was three, with a total
attendance of seven hundred and eighty-five. Of Academies and other
institutions of learning for girls and young ladies there were nineteen
with 1500 pupils. Of the one hundred and sixty-five parishes one
hundred and thirty-five had parochial schools, which were attended
by 23,527 pupils. The five orphan asylums of the city took care of the
spiritual and bodily needs of 800 orphan children. The house of the
Good Shepherd offered a Christlike welcome to 250 wayward and un-
fortunate women. In the two Deaf-Mute Asylums seventy-five afflicted
children were educated in religion and the arts of life. The three in-
dustrial schools numbered 150 pupils. The grand total of all the children
being educated in these Catholic schools was 26,817. The Charitable
Institutions of the diocese were known far and wide for their truly
charitable work. The Hospitals and Infirmaries, thirteen in number,
ministered to 6000 patients a year. The Catholic population of the
diocese was computed at 200,000. This was the spiritual inheritance
of which Archbishop Kain now had full jurisdiction. Strong and
vigorous as the vineyard appeared to him, he felt it his duty to re-
trench some of its wilder shoots and bring out its latent possibilities.
Archbishop Kenrick's mild and almost impersonal government exer-
cised either by himself or through his coadjutor and Vicar-General,
was liable to form a clergy imbued with a highly developed spirit of
initiative and self-reliance. A vast field of labor lay before them and the
laborers were few. It Avas the Bishop's office to say where the next efforts
at subduing the wilderness should be undertaken; the order was given
and the chosen ones proceeded on their way, practically without staff or
scrip, determined on doing their best. There was no holding back,
no complaining, no murmuring. A priest's life was one of sacrifice.
Why then should any one be exempt?
Waiting for thi Pallium 601
It was through this spirit of unselfishness in the clergy, that the
people were slowly won over to make corresponding sacrifices. In
a short while a nucleus was formed which in most cases developed into
a parish of life and strength. Of course, not all, perhaps not many
were of altogether heroic mold; yet the spirit here described was pre-
dominant among the clergy that grew up under Archbishop Kenrick's
regime. They felt that their leader placed implicit confidence in their
sense of duty and, for the most part, they repaid this trust with their
very best efforts.
Yet. this very spirit of initiative, though held in proper subjec-
tion by the sincere and deep respect all entertained for the person of
the great Archbishop, was liable to assume a certain feeling of inde-
pendence, when the old and venerated Archbishop was supplanted by
the new and somewhat choleric prelate from the East. It did not amount
to more than a poorly concealed suspicion, that a strict surveillance of
all diocesan activities was now to be introduced. It is to be regretted
that the Archbishop, who really wanted to be a Father and Friend
to his priests, should, through a wrong interpretation of this spirit,
have been brought into open collision with some of his best and some
of his ablest priests. It must be still in the memory of many, how on
April 15, 1894. the Archbishop ordered that a circular denouncing the
Western Watchman as "a paper utterly unfit to be brought into
a Catholic home," should be read from every pulpit in the diocese,
and how on April 28 every pulpit resounded with the Archbishop's
recall of the circular, "inasmuch as the Rev. David S. Phelan, Editor
and Proprietor of the "Weston Watchman, had fully complied with our
injunctions and has, in a manner creditable to himself as a priest and
the responsible manager of a Catholic newspaper, published the Apol-
ogy and Retraction, which we felt it our duty to require."
A clash more regretable occurred at a meeting of the priests, held
in Kenrick Seminary on February 7, 1896. Cardinal Satolli was ex-
pected to come and bring the Pallium to St. Louis. The Archbishop
desired that the occasion should be made a memorable one. In his
address he requested the assembly to give His Eminence a banquet.
Father Ziegler arose and demanded to know whether His Grace really
desired his priests to offend against the spirit of Lent, by attending
a banquet. The Archbishop, thrown off his guard by the unexpected
attack from one of the most honored and honorable priests of the diocese,
dropped a few slighting remarks on the dead Archbishop, when Father
Ziegler exclaimed: "1 Imp,, the pallium celebration will be a great suc-
cess, but the reception to the Cardinal a great fiasco." The proposition
to honor Cardinal Satolli with a banquet in Kenrick Seminary was
602 History of the Archdiocese of St. Louis
then put to a vote : thirty-seven priests voted with Father Ziegler,
forty-three with the Archbishop. Father Ziegler then gave his parting
shot: "If Cardinal Satolli comes now, we should not hold a banquet,
but a black fast." The old lion was dead, but the spirit of the lion
was still alive "Noli irritare leonem."3
s Hohveck, F. G., Article of Father Ziegler in ' ' Pastoral-Blatt, " December,
1925.
Chapter 4
THE THIRD SYNOD OF ST. LOUIS
The first Diocesan Synod of St. Louis was held on April 1839 by
Bishop Joseph Rosati; the second in August 1850 by Archbishop Peter
Richard Kenrick, and the third in 1898 by Archbishop John Joseph Kain.
A Diocesan Synod as distinguished from a National Synod, is an
assembly of the priests of the diocese under their bishop, whose purpose
it is to treat of matters that relate to the pastoral charge or the care
of souls. "Only the priests having the cura animarum and those con-
stituted in any dignity, are bound to attend. The Bishop is the sole
lawgiver in these assemblies ; the other members have but a consultative
voice."
The Third Diocesan Synod of St. Louis was convoked by Arch-
bishop Kain for Monday, September 8th, 1896, but the work of prepara-
tion was begun almost a year prior to that date, namely in the early
part of November 1895. Seventeen priests of the diocese, both regular
and secular, were selected by the Archbishop as a General Commission.
Three members of this commission were appointed as a Special Com-
mission for the purpose of preparing a working scheme of all things
to be treated in the Synod. These Reverend gentlemen were Father
William Faerber, Father Edward Fitzpatrick, and the Rev. Doctor
John May. The' Special Committee divided the General Commission
into six subcommittees of three or two members each, and assigned to
them the following topics:
I. On the Care of Souls.
II. On the Education of Youth.
III. On Divine Worship.
IV. On the Administration of the Sacraments.
V. On Holy Matrimony.
VI. On the Temporalities of the Church.
Each committee discussed its assigned topic, and sent in its report
to the Special Commission of Three who were to digest the entire matter
into proper form and have it printed for the members of the Synod.
The Archbishop then sent out the call for the Synod to all the clergy,
requesting them to send in any observations they might think proper
and useful as well as their choice of three priests for the office of
diocesan Consultors.
The Synod opened on September 8th, with a Pontifical Mass by
the Archbishop. Father William Faerber was announced as Promoter ;
(603)
60rt History of the Archdiocese of St. Louis
Vicar-General Muehlsiepen. Father William Walsh and Father D. G.
Kenriek, CM. as Judges of Complaints and excuses; Fathers J. J.
McCabe and F. G. Holweck, as Procurators of the Clergy and the Rev.
Doctor John May as Secretary. The roll call showed the presence of
219 members, thirty-five were absent for sufficient cause.
The Archbishop then proposed the names of eleven priests who
were to form the Board of Diocesan Examiners : they were elected by
acclamation. The names of the six consultors were then announced
and immediately afterwards the names of fifteen Irremovable Rectors,
thus making a total of twenty-one members of the electoral college of
the Archdiocese as prescribed by the Third Plenary Council of Baltimore
for the purpose of presenting candidates for episcopal honors to the
Holy See.1
Then the usual episcopal courts were constituted ; Very Rev. Henry
Muehlsiepen was confirmed in his office of Vicar-General, and Rev.
Henry Van der Sanden as Chancellor of the Archdiocese. Father F. G.
Holweck received the appointment as Censor Librorum.
In the afternoon session the Decrees of the Third Plenary Council
of Baltimore were promulgated. The Statutes also of the former Synods
and the Decrees of the Provincial Councils of St. Louis were again
confirmed and their observance enjoined on the clergy.2
The Decrees of the Synod were admitted by all to be wise and salu-
tary. Many of them are but literal transcripts of the legislation of the
former Synods, or of the Third Plenary Council of Baltimore. This is
especially noticeable in the treatment of the question of education.
Every pastor of souls is required to establish a parochial school near
his church within two years, and the parents are required under se-
verest penalties to have their children educated in these Catholic
schools; recalcitrants being threatened with refusal of absolution in
the tribunal of penance. As to exceptional cases the Archbishop is the
judge : in country parishes the rector must decide. The schools should
be supported by all the parishioners, whether they have children of
i It was remarked Avith some surprise that the two priests having the highest
number of votes for the office of eonsultor, Fathers Walsh and Goller, should not be
appointed, for the reason that they were named irremovable rectors. This reason for
superseding the clergy's choice did not meet with general approval, although no
formal protest was made, as everybody recognized the Archbishop's right to choose
whomsoever he desired. Yet, in as far as the clergy's expression had been asked and
was so very decided, and as the office of eonsultor meant far more to them than the
title of irremovable rector, it was felt that their choice should have been accepted.
Dr. John May. the Secretary of the Synod, explained the Archbishop's position in
this matter in a communication to the " Ecclesiastical EevieAv'' of Philadelphia,
but the Editor chose to disagree with him, and there the matter rested.
2 Synodus Diocesana Sti. Ludovici Tcrtia, 1896.
The Third Synod of St. Louis 605
school age or not. The pastors are required to visit their schools at
least twice a week. A School-commission is established for the purpose
of unifying the educational methods of the schools, introducing a uni-
form series of text-books and thus establishing the Parochial School-
System of the Archdiocese of St. Louis, where there were only individ-
ual schools before. The children were to be taken to confession four
times a year and admitted to First Holy Communion between the ages
of ifn and fourteen. The first-communicants were to be well instructed
by the pastor in person and were to be urged to make a solemn promise
of abstaining from intoxicating drink until their twentieth year.
1 ' The fifth chapter of the Synodical decrees contains our formal and
explicit declaration that the German, Polish and Bohemian parishes
enjoy all the rights and privileges of English-speaking parishes. But
the members of any parish established on the lines of any foreign na-
tionality may, provided they understand English sufficiently well,
attach themselves to the English-speaking parish in which they live.
In this case the pastor of the English-speaking church must notify the
former pastor of these persons of the fact that they have chosen to
become members of his church. Once, however, they have made this
choice, they will not be permitted to rescind it."3 This is the Arch-
bishop's own summing up of the Synod's legislation on the vexed ques-
tion of ecclesiastical status of the German, Bohemian and Polish par-
ishes in the city of St. Louis. Archbishop Kenrick had, in his early
days, declared them to be mere succursal churches for the use of their
respective nationality; but their pastors were to enjoy full pastoral
rights in regard to their own people. They were accordingly neither
full-fledged pastors nor unfledged assistants, whilst their churches in
many cases, surpassed the others in numbers and progressive spirit.
This caused much irritation and friction among the clergy, and aroused
a spirit of emulation among the people which almost amounted to
jealousy. This anomolous condition of affairs was one of the complaints
brought to the notice of Rome in November 1886. In consequence of the
agitation that set in, the Archbishops of the United States, assembled
in Philadelphia, submitted to the Propaganda, the following three basic
principles :
1) That there should exist among all the parishes of the United
States, without distinction of nationality, a perfect equality, and that
each should be independent of the other.
2) That it was not necessary that any privilege should be accorded
any nationality in the administration of dioceses and parishes.
3 Pastoral Letter of the Most Rev. John Joseph Kain, D. D., Archbishop of
St. Louis, 1896.
606 History of the Archdiocese of St. Louis
3) That it was the plain duty of every Bishop to do his utmost,
that all the faithful, of all languages, who might be in his diocese,
be taken care of with the same charity."
As Rome approved these principles of the Archbishops, Archbishop
Kain could not but declare that the parishes of any other than the
English language, the German, Bohemian, Polish, should be on an
equal footing with those using the English language and fully inde-
pendent from them, and that no distinction exists between them in
regard to parochial rights and privileges." This decree was perfectly
satisfactory to all whom it concerned, although some critical busybodies
raised objections.
The Synod enjoined the annual celebration of the Forty Hours
Adoration on ever}' pastor, and recommended the erection of the So-
dality of the Blessed Virgin, the Association of the Holy Family and
the Conference of St. Vincent de Paul for the Poor in all Parishes.
A warning against all secret societies is issued, Saturday night balls
and excursions at night are condemned. Newspaper attacks by Cath-
olic writers, lay or cleric, on ecclesiastical persons, especially on
Bishops in regard to the government and administration of their diocese,
are declared to be scandalous acts worthy of the severest censure.
Among the statutes of a positive nature are those requiring an
annual report on the spiritual and temporal activities of each parish,
fixing the Cathedraticum at 5 % of the ordinary income of the churches,
and approving the Easter offering to the Clergy of the parishes. The
Diocesan Records are then touched upon; two new buildings for the
Orphans; the adequate support of the Seminary and the erection of
a new Cathedral are announced.
The Synod closed with bright prospects of renewed life and vigor
for the diocese. Some of the decrees were superseded by later legisla-
tion of a general nature ; others secured a permanent place in the living
practice of priests and people. Some hopes never attained fulfillment,
or were fulfilled in a manner never dreamt of at the time : and some
others took root in stony soil and died of the drought that supervened.
Chapter 5
VARIOUS ACTIVITIES OF ARCHBISHOP KAIN
"For years the clergy and laity of St. Louis have recognized the
necessity of a new Cathedral Church," said Archbishop Kain in his
Pastoral letter of October 28, 1896, "but the rapid expansion of our
city renders it difficult to select a suitable location. Perhaps it is
well that final selection was delayed. But the time had surely come
for securing the location. This we have done, and we believe the site
selected has given general satisfaction."1 It was the block bounded
by Lindell Boulevard, Maryland Avenue, where the massive majestic
Cathedral of Archbishop Glennon now lifts up its Cupola crowned
with a cross of gold. The parish of the future Cathedral was made up
of territory dismembered from St. Francis Xavier's. The organization
of the parish was placed in the hands of the Rev. James McCaffrey, who
was transferred from St. Patrick's after a pastorate of thirty-five years.
The Archbishop had erected a commodious chapel and rectory on the
corner of Xewstead and Maryland Avenues. The Cathedral Chapel,
however, was but an earnest of the great Cathedral he was planning.
Of this grand church, which never took form, a glowing description
was given in the St. Louis Republic of June 9, 1901, from which a
few particulars may be of interest. It was to be after the style of the
Roman Basilica, with transept and clerestory. The towers will be
disengaged from the main building and will be one hundred feet high.
The entire exterior will be either of white marble or gray granite.
The interior will be on a scale more elegant even than that of the ex-
terior. The Baptistery will be to the right of the vestibule, the Bishops
chapel to the left. From the vestibule which is the main entrance to
the church proper, each side aisle is separated from the nave by
groups of pilasters of great girth, from which spring the arches sup-
porting the clerestory, 75 feet high, and the great octagonal dome 200 feet
above the floor. The pilasters and cornices of the main story are florid
angular Ionic, those of the clerestory and dome are of the Corinthian
order. "A special feature of the interior," concludes the elegant
description ''will be the lighting effects produced by concealed elec-
tric lights emphasizing the cornices, arches, niches and other architec-
tural effects of the interior of the building and dome, when required
for grand ceremonial. The building represents, in fact, the matured
thought of His Grace, the Archbishop, who has with his architects,
1 Pastoral Letter of Archbishop Kain, pp. 20-21.
(607)
608 History of the Archdiocese of St. Lou
is
Barnett, Haynes and Barnett, for the last two years studiously col-
laborated on the problem, which, as represented, embodied the ideas
gathered both here and abroad, and when finished the structure will
be one that not alone the Catholic community, but the entire city, can
point to with pride, as, in comparison with others, as to cost and design,
it will be second to none in this country.''2
On May 27, 1896, St. Louis was struck by a tornado, which oc-
casioned an appalling loss of life and property, laying waste an area
of about two miles wide and three miles in length. A heavy down-
pour of rain increased the horror of the situation. The devastated
district lay in darkness. When the morning broke, the full force of
the disaster was realized. About forty thousand persons required as-
sistance. More than three hundred buildings were entirely destroyed;
about five thousand were injured more or less. The money-value of
the losses was over ten millions. The loss on schools and churches alone
amounted to half a million dollars. A number of the finest Catholic
churches of the city either lay in ruins or stood unroofed and dilapi-
dated. The Archbishop felt the awful visitation deeply, and did what
he could to inspire confidence among priests and people. The prospects
for an early realization of his Cathedral plans vanished with the cyclone.
In fact the haunting dream of the good Archbishop was never to be
realized; Yet as Archbishop Glennon said in his sermon in the Cathe-
dral chapel on the first Sunday of February 1905: "The strength and
depth of his devotion to this, his accepted life-work, is amply proved
by his making the proposed Cathedral the beneficiary, not only of
his life's sacrifice, but of any property of a personal nature he was
possessed of at the time of his death."'3
It was the desire of studying some of the great Cathedrals of
Europe, no less than the necessity of seeking* relief from the sorrows
and cares and fatigues incident to the episcopal office, that determined
Archbishop Kain to make an extended trip abroad. Besides, an ad
limina visit was a duty he could not and would not shirk. Father
Muehlsiepen, now raised to the dignity of a Roman Prelate, was ap-
pointed Administrator of the Archdiocese during the Archbishop's
absence from home.
On July 31, 1897. Archbishop Kain, accompanied by Fathers
James McCabe and O'Connor embarked for Europe and, after visiting
some of the chief cities of Ireland and Scotland, arrived in London
on the eve of September 1st. From here they journeyed by slow stages
to Antwerp, thence up the Rhine to Cologne and westward again to
Paris, Lourdes and the South, Carcassonne, Marseilles and Cannes.
On October 1st, the party arrived in Genoa and proceeded by way
2 Souvay, Dr. Charles L., " The Cathedrals of St. Louis," pp. 29-30.
3 Ibidem, p. 30.
Various Activities of Archbishop Kain
609
of Pisa and Florence to the Eternal City. From there they made a
pilgrimage to the Holy House at Loretto. Bologna, Venice and the
Swiss Lakes were next on their itinerary, and on November 3, they were
back again in Rome where they spent three weeks in pleasant sight-
seeing and official visits. The Archbishop had a delightful audience
with the Cardinal Prefect of the Propaganda, and on November 8th
the Holy Father Leo XIII received him in private audience. On
November 22, the party of three started for Naples, whence they sailed
for Gibraltar and the open sea, homeward bound. On the whole journey
the thought of the unfortunate Tuohy case was uppermost in the Arch-
bishop 's mind; in almost every one of his numerous letters, brief as
they were, the name of Father Tuohy was sure to occur. The Arch-
bishop had for good reasons, removed the pastor of St. Patrick's Church
from his pastorate, but Father Tuohy refused to vacate. Vicar-Gen-
eral Muehlsiepen, whom the Archbishop had left in charge of the
diocese, was instructed to appoint Father Hayes to the parish, as soon
as Father Tuohy should have submitted. "I hope the latter will give
no trouble. I hope that his case has been finally disposed of," wrote
the Archbishop. On September 15, he wrote from Paris: "By the way,
this is the day set for final disposition of the Tuohy case. I again ex-
press the hope that he will give no further trouble." On October 3,
the case was set for final settlement within a week. ' ' Father Muehlsiepen
seemed to be inclined to give the Reverend gentleman all the time he
asked for, and Father Tuohy was not at all backward in asking for
it" "I have had no later news of Father Tuohy than that received
from you," answered the Archbishop, "I shall be pleased if that matter
has been finally disposed of before my return." "Not having received
any word of the Tuohy case," wrote his Grace on November 3, "I
conclude it has not been finally settled. I am of course, fully aware
that he will hold on as long as he can, and will submit only when
he has exhausted all possible resources. And Father Muehlsiepen acts
wisely in taking no steps that will not be fully sustained. I should
be glad however, if the matter were disposed of before my return."4
The Archbishop was in mid-ocean on the Feast of the Immaculate
Conception praying that all might be well at home. The Tuohy case,
however dragged on its weary length for months and months. At last
on March 17, 1898, the Globe Democrat announced in bold type that
"the Tuohy case may become an affair of national, nay, of international
importance." Although Father Tuohy conscientiously refrained from
exercising his priestly office, he fought tooth and nail, to hold possession
of the pastoral residence; at last he was obliged to yield, but, as the
Archbishop had predicted, only when he had "exhausted all possible
•4 Archives of St. Louis Archdiocese, Letters of Archbishop Kain.
Vol. 11—20
610 History of the Archdiocese of St. Louis
largely to the Archbishop's rapid decline, so noticeable since 1896.
After his return from abroad Archbishop Kain took up the reins
of government with his usual firm grip ; yet his appearance betokened
the fact that his health and vigor were slowly failing. His friends,
especially the members of his household noticed this, and urged him
to take better care of himself and to put himself under Doctor's orders
Rest and change of scene were enjoined, and the Archbishop reluctantly
submitted to the decree.
A part of the Summer of 1899, was spent by the Archbishop at
Atlantic City, where he met Cardinal Gibbons and a number of friends.
The weather was cool and the water cold; yet the place seemed restful
after the turmoil of St. Louis. A brief visit was made to Harper's
Ferry and Martinsburg, his "old field of operation." The Tuohy case
still followed him: " Tuohy has written to me protesting against my
collecting the amount of judgment from the Security Company. I
did not answer his letter, but wrote to Judge Dillon to insist on the
Company being held to its obligation."
The Archbishop's health was good, although he reports an attack
of vertigo which lasted all day. On August 21, he was home once more
and ready for episcopal functions.
Among the diocesan needs proposed to the charity of the Catholics
of St. Louis by the Pastoral Letter of 1896, the two diocesan orphanages
of St. Joseph and St. Mary met with a specially generous response.
St. Mary's Orphanage for girls on Tenth and Biddle Streets had
been erected fifty years before through the munificence of Mrs. Anne
Biddle, daughter of John Mullanphy. The Sisters of Charity had
charge of the new home since January 22, 1845. The institution re-
mained here until 1890, when the girls were transferred to the Orphan
Home on Fifteenth and Clark, just vacated by the orphan boys, who
had been brought to their new home on Grand Avenue. Here St. Mary's
Orphan Home remained till 1900, when, through the liberal donation
of $85,000 by a gentleman whose name was never divulged, the new
magnificent Orphanage for Girls was erected on Emerson and Harney
Avenues.
The building on Fifteenth and Clark Avenues which was occupied
successively by the boys and the girls, had to be enlarged several times.
Through the munificence, however, of Mrs. Eliza Patterson, the boys'
Orphanage could in 1890, be located on a large lot on Grand Avenue
and Itaska Street. The bequest of Mrs. Patterson to the Orphan Board
amounted to $100,000. The Sisters of St. Joseph have charge of this
asylum. These two diocesan orphanages, sheltering some four hundred
Various Activities of Archbishop Kain 611
children, are supported by an annual tax on the English-speaking
parishes of the diocese. The net revenue of Calvary Cemetery also
goes to the support of the two diocesan Orphan Homes.
On April 28, 1900, Archbishop Kain set out from New York on
his second voyage to Europe. On May 28th he arrived in Rome. The
companions of his journey were Fathers Phelan and Tracy. The Arch-
bishop and his companions made their four visits a day for ten days to
the four great Basilicas of Rome, without availing themselves of any
dispensation. The Archbishop was very anxious to hear about affairs
in St. Louis, where Monsignor Muehlsiepen administered affairs and
Bishop Montgomery performed episcopal functions for him. But his
interest was also devoted to matters of general Church policy.
"I had my audience with the Holy Father on last Wednesday,
May 30th. In the throne-room awaiting their turn were some twenty
Bishops. When I had seen the Holy Father in the company with the
Archbishop of Alexandria, the Bishops of Zanzibar, Tonquin, Gilbraltar,
one or two from Australia and the Bishops Eis and Forest, I requested
a talk with him alone, which he granted. Among other matters dis-
cussed, was the Dubuque vacancy. When I informed him that Arch-
bishop Keane was the first choice of the Bishops of the Province, and
that all the Archbishops of the country had indorsed that choice, he
assured me (this must be for a time confidential) that he would confirm
him. • So I now consider his appointment at an early date as a forgone
conclusion. Even Cardinal Satolli will support his appointment."
That there were other candidates, real or imaginary, for episcopal
honors, appears from a passage of the Archbishop's letter of August
21, from Lisdoonvarna, Ireland: "I see, by the way, that they are
stealing a march on me. Someone sent Father Tracy a clipping from
P.D. announcing that Father Harty was to be Auxiliary-Bishop of
St. Louis. This was neAvs to me, but queer things are sometimes done
at Rome. On Sunday September 16, Archbishop Kain and his party
set sail from Queenstown for New York. At the opening of October
he arrived in St. Louis. Father Muehlsiepen had mapped out a full
month of episcopal visitations for that month. The Archbishop only
"hoped that the weather would be favorable."
In the following year 1902, on the 9th day of April, Archbishop
Kain convoked his clergy once more for a diocesan synod, the Fourth
Synod of St. Louis. The date of meeting was the ninth day of Sep-
tember, the place was the Kenrick Seminary on Cass Avenue. The
Preparatory Commission consisted of the Fathers William Faerber,
John H. May, D.D., and Francis Gilfillan, S.T.L. Two hundred and
nine priests responded to the roll call. The various diocesan officials
were then nominated by the Archbishop. The Decrees of the various
612 History of the Archdiocese of St. Louis
plenary Councils of Baltimore and all the Statutes of the Third Diocesan
Synod were again promulgated as binding, with a few slight modifica-
tions. The statute of the Third Synod forbidding the celebration of
mixed marriages in private houses, which had been publicly criticized
as too severe, was dropped. The former legislation in regard to the
Parochial Schools is sustained in all its vigor, even to the refusal of
absolution in the Sacrament of Penance to recalcitrant parents. The
annual examinations of the Junior Clergy for the period of five years
as a means of testing their fitness for pastoral charges was confirmed
by Synodal statute, having been in practice since 1896.
The Synod closed with a Solemn Te Deum.
Chapter 6
NEW PARISHES IN THE RUEAL DISTRICTS
The first four years of Archbishop Kain's administration, as
Coadjutor, then as administrator, and lastly as Archbishop in his own
right, were filled with many wasting cares and labors: He felt them
keenly, but could not be turned aside from his appointed task of
extending and consolidating his part of the Kingdom of God on earth.
After his arrival in St. Louis from Wheeling, on August 3rd, 1892, in
company of a large delegation of priests from St. Louis, he immediately
took up the reins of government. He found two faithful official helpers,
the venerable Vicar-General Muehlsiepen and the bluff hearty Chan-
cellor Henry Van der Sanden. The latter was sent to bless the new
church of the Nativity at Belgique, Perry County, on September 12th,
1893, as he had blessed the first church in the place in 1895. Belique
is a colony of staunch Belgian and Dutch Catholics in what was formerly
called Bois Brule Bottom.
Father D. L. De Ceunyuck was the founder of the parish and its
pastor from 1884 to 1907, when he resigned his charge. His successor
was the Rev. J. M. Denner. In 1899 the parish numbered 314 souls.
On March 30th, 1909, Father Charles Einig succeeded Father Denner
as pastor of Belgique. The present pastor in succession to the Rev.
Charles E. Schmalle, is Father John S. Kelley.
The first new parish established in the diocese by Archbishop Kain
was that of St. Aloysius at Baring Knox County, with Father James
J. O'Reilly as pastor.
The Archbishop blessed the new church on November 12th, 1893.
Father O'Reilly was ordained at St. John's Church, on May 30th. 1885,
by Archbishop Kenrick, and served as assistant at Hannibal from
November 1885 until his appointment to Baring, where he remained
to the end of his life, a highly respected, and really loveable, though
naturally somewhat quick-tempered priest.
The parish of the Guardian Angel at Oran, Mississippi County
was organized August 19th, 1893. The pastor of Charleston, Father
Francis Brand, built the church, which was dedicated by Vicar-General
Muehlsiepen on May 30th, 1894.
In the interval of church-building Father Brand came up from
Charleston to hold services in a warehouse. The parish consisted
of forty families all German Alsatians. On July 12th, 1894, Father
George Koob was appointed pastor of the thriving parish. On his
promotion to the Church at Neier, Franklin County. June 1897. Father
(613)
614 History of the Archdiocese of St. Louis
Michael G. Helmbacher took charge of the destinies of Oran parish.
Father Helmbacher was born in St. Louis, and ordained by Bishop
Janssen in Belleville Cathedral, on January 29th, 1893.
For two years he served as assistant at St. Boniface Church,
Carondelet; then he received the appointment as pastor of Bloomsdale,
and finally as pastor of the Guardian Angel Church at Oran, which
position he still holds after a lapse of thirty years. Father Helmbacher
has effected a complete transformation of the parish. From forty
families the enrollment increased to one hundred and seventy-five,
almost exclusively of German descent. In 1907 Father Helmbacher
built his rectory at a cost of $7,500.00, and then the beautiful brick-
church, during 1916 and 1917, at a cost of $44,000.00 and lastly the
Sisters' Residence. The new church was dedicated August 8th, 1917.
The Parish owns thirty-eight acres of land. The original church, a
frame structure was remodeled and now serves as the school, which is
attended by one hundred and fifty children. From 1893 to 1898 the
school was taught by lay-brothers.
• For the next two years, the Benedictine Sisters from Jonesboro,
Ark., were in charge: Then came the Sisters of the Most Precious
Blood of Ruma, 111., who have continued this blessed work, with a
brief intermission, until the present clay.
Jonesburg, in Montgomery County, was attended as a mission from
Montgomery City, from 1877 to October 1894, when it became a parish
under the Rev. B. H. Schlathoelter as its first pastor. The church
was dedicated to St. Patrick.
On January 25th, 1898, Father Schlatthoelter was succeeded by the
Rev. H. J. Shaw, whose labors were cut short by death, on December
20th, of the same year. The Rev. Michael D. Collins, Father Shaw's
successor, remained at his post until December 1903, when Father
Tuohy was appointed in his place. Father Tuohy, one of the early
students at the Catholic University of Washington, was a learned,
forceful, but somewhat erratic and self-willed gentleman. He came to
Jonesburg from his exile in the East after the death of Archbishop
Kain.1
The Parish of New Haven, Franklin County was established in
1894; but its Catholic settlement dates back to the days of the Jesuit
missionaries. The first church was blessed by Archbishop Kenrick on
April 6th, 1873. The first secular priest in charge of the mission was
Father Francis Reuther, who in 1893 occasionally came from "Across
the river," that is, from Holstein. The church at New Haven was
originally called St. Magdalen's. But the people generally attended
mass at Washington. In August 1894 Father Mathias Thomas Sevcik
l Chancery Records and Questionnaire-Answers.
New Parishes in the Rural Districts 615
who, since his adoption into the diocese, November 4th, 1892, had been
rector of Port Hudson, until his transfer to St. John Nepomuc's Church
in St. Louis, was brought back to Franklin County, with headquarters
at New Haven. Father Sevcik tore down the old dilapidated chapel,
and having bought a new location for the future church buildings,
and erected a parish residence thereon, began in 1895 to erect a new
church out of the material of the old, but on the new location. Father
Muehlsiepen laid the corner stone on October 6th, 1895. This brick
church was intended to serve as a school, when the parish should be
able to erect a worthy temple of God. The name of the church was
changed from St. Magdalen, to the Assumption of the Blessed Virgin.
In these building operations Father Sevcik served not only as archi-
tect, superintendent and financial manager, but as bricklayer, carpenter
and hod carrier. Most of the money needed was obtained by Father
Sevcik from St. Louis friends. In October 1905, the Rev. Francis
Goeke succeeded Father Sevcik as pastor of New Haven. Not of very
strong constitution, Father Goeke devoted all his energies to the spiritual
advancement of his people. He remained at his post for fifteen years,
being succeeded on September 8th, 1920, by Father Francis Schiller,
the efficient assistant of Msgr. Tannrath at the Old Cathedral. Arch-
bishop Glennon had given the young and energetic priest the mandate
to build a new fine church at New Haven ; and Father Schiller started
at once to plan and to find material for earring out the wish of His
Grace. During Father Goeke 's pastorship many had clamored for a
new church: but when Father Schiller said: "I am sent here to
build a church," the clamors changed into murmurs of dissent. The
pastor brought together a number of parishioners to clean up the place,
now overgrown with wTeeds and covered with rubbish. So he became
acquainted with his parishioners. When they saw that at the end
of the year there was a balance of almost $1,000, they regained
courage and confidence. By the end of March 1921, all began talking
about "the new Church." In April a parish meeting selected trustees
and a building committee.
On May 1st, the Parish decided to build a church that would cost
at least $25,000. The amount was to be raised by freewill offerings.
At this meeting more than $18,000 were subscribed.
The corner stone was laid by Monsignor Tannrath on May 8th,
1922, Father Van Tourenhout of Ste. Genevieve preached the sermon.
In somewhat less than two years the church was completed, the bells
were installed in the massive tower, and everything was ready for the
dedication, which was to take place on Labor-clay, September 1st, 1924.
The church is a handsome stone structure in the Romanesque style,
fronted by a mighty tower 117 feet high. Archbishop Glennon per-
616 History of the Archdiocese of St. Louis
formed the solemn rite of dedication ; On the 15th of April of the
following year, Monsignor Tannrath consecrated the altar.2
St. Joseph 's parish of White Church, Howell, Comity had a rather
peculiar origin.
When Father Joseph Schaefers was pastor of Rhineland about
1872 a number of German families of the parish and its vicinity deter-
mined to seek new homes farther West. They started in covered
wagons in a southwesterly direction : but in the course of their
journey some of their animals died, and sickness broke out among the
women and children. They simply broke down, as the people
themselves confessed, and determined to stay where they found them-
selves. The town of Peace Valley was near by and its little white
church of the Methodist gave its name to the place they had chosen
for their Settlement. Government land was plentiful and cheap, and
though the soil was not rich, it would repay their work. They set
to work to put up a frame church in which every piece of lumber was
hand-sawed by the parishioners. At first Father Donovan came over
from Poplar Bluff to hold services for them: but as the journey over-
land was very tiresome, he advised them to ask the Archbishop for
a priest of their own. Father Holtschneider, then assistant at St.
Nicholas Church, St. Louis, at Vicar-General Muehlsiepen's request,
went to their wilderness-home, but only for one or two Sundays :
living conditions were, indeed, primitive. The kindhearted Vicar-Gen-
eral then undertook to visit the forsaken people at least once -a year
to enable them to fulfill their Easter duty.
It was in 1895 that Father John Waelterman organized the parish.
In the night following the day of his arrival a violent storm poured
in a little flood upon the sleeper's bed, which stood in a cabin next
to the church. He found, after a diligent search, that his parish of
White Church including West Plains, Pomona, Mountain View, and
Cottbus, all in Howell County, consisted of sixty-five families, or about
350 souls. Father Waelterman remained at White Church until June
1897. He enlarged the church and built a parish house. An episcopal
visitation of the parish by Archbishop Kain accompanied by his ever
faithful Father Muehlsiepen in 1896, greatly encouraged priest and
people of White Church and its dependencies, Cabool, Willow Springs,
West Plains, and Thayer, in every one of which the Archbishop delivered
a sermon or lecture.
Small though the parish was, it never lost its identity. The suc-
cession of pastors after Father Waelterman was: Rev. Victor Stepka,
1897— June 1900; Rev. F. K. Reker to 1902; Rev. Conrad Brockmeier
to June 1905 ; Rev. J. A. Richarz to June 1906 : Rev. Joseph Wipperman
Souvenir of the Church of the Assumption, New Haven.
New Par/slits in the Rural Districts 617
to Augusl 1908; Rev. Daniel O'Brien, Daniel Courtney, Sidney Paul
Stocking, and the presenl pastor Rev. E. P. Ryan.
Of all these Reverend gentlemen. Father Stepka specially dis-
tinguished himself by building a school. White Church was a missionary
center from the start.
In 1824 the Missions were: Cabool, Willow Springs, West Plains,
the Stations: Houston, Texas County; Ilntlin Valley. Howell County;
Mountain View, Howell County; Raymondville, Texas County. Willow
Springs, as a mission, passed from Rolla to White Church.
Whilst White Church lies fondly nestled in the hill country of the
southern slopes of the ( >zarks, the Parish of Thayer basks in the plain,
stretching southward into Arkansas. Thayer lies on the Kansas City,
St. Louis and Memphis Railroad which crosses Howell County diagonally
into the border land of Oregon. Thayer is the last station on the
Missouri side.
In 1900 it had a population of about 2,000 souls, very few of
whom wrere Catholics. Yet it was visited since 1890 by priests from
Doniphan, who said mass in a private house. On Maj^ 29th, 1893, the
Congregation, then in care of the priests of Poplar Bluff, bought a lot
in the town for church purposes.
In 1897 the membership had increased to thirty-seven souls. From
1895 to 1897 the congregation of Thayer was attended by Father
Waelterman, and from the latter date on until 1902 by Father Francis
Reker, both stationed at White Church.
When Father Waelterman first saw Thayer, he found only four
walls of a frame church, roughly weather-boarded, and perfectly in-
nocent of plaster. Until the roof was put on the structure, he said mass
at a private house. His congregation consisted of twenty families,
most of them residing in the town.
Father Waelterman visited the place once a month. Mammoth
Springs in Arkansas was also within the jurisdiction of the pastor of
White Church.
This arrangement was continued under the rectorship of Father
Victor Stepka from June 1897 to June 1900. Father Francis X. Reker
then succeeded Father Stepka at both White Church and Thayer, but
in 1902, he transferred his residence to Thayer, whilst Father Conrad
Brockmeier assumed pastoral charge of White Church and the Howell
County missions.
In 1.904 came Father Joseph G. Hoelting, and in 1905 Father
Frederick Peters.
In October 1906 the Rev. P. J. Carney took over the reins of
government from the hands of Father Peters, to relinquish them in
November 1907 into the hands of the Rev. Clement Fehlig. Father T.
618 History of the Archdiocese of St. Louis
J. Aylward is the present pastor of Thayer. He has charge of the
mission of Brandsville and the Stations of Couch, and Irish Wilderness ;
the scene of Bishop Hogan's early efforts at colonizing.3
It would appear from this brief account of religious conditions
in the Ozark Mountain Country, that there is no special receptivity for
Catholic truth among its people, partly because the great streams of
Irish and German immigration barely touched its fringes, and partly
because the early prejudices imbibed by the natives from the preaching
of their many circuit-riding parsons have crystallized their minds and
hearts into incontestable convictions.
Yet the work of these priests was not in vain. Whilst no memorable
outward results have been attained, a few thousand souls of good
will have enjoyed the happiness of their ministrations and have lived
a better, nobler life, and died a more blessed death through the
constancy and fidelity of these shepherds in the wilderness of South
Central Missouri.
From the far-away Ozarks we must now return to the regions
north of the Missouri river, to Flint Hill in St. Charles County and its
church of St. Theodore. As early as July 10th. 1883 the Reverend
Henry Brockhagen was commissioned by Father Muehlsiepen to lay
the corner stone of the new church which was in charge of Father
Theodore Krainhardt. The church was finished within a month and
five days. Father Brockhagen blessed the humble wooden structure
on August 15th. 1883. For the next twelve years the place is attended
by priests from Allen Prairie or Josephsville. In September 1895,
Father G. W. Kurtenbach was appointed pastor of St. George's Church,
but dying on January 19th, 1898, the Rev. August J. Von Brunn took
his place. Father Yon Brunn built a new church, the corner stone of
which was laid on May 6th. 1900. The church was blessed by Viear-
General Muehlsiepen on September 16th, of the same year.4
On July 31st. 1897, Archbishop Kain started on his ad
limina trip, and incidentally visited Ireland, England, Scotland,
Belgium, France, Germany and Italy. In that year the archdiocese was
served by 377 priests, 233 of the secular and 111 of the regular clergy.
The parochial schools numbered 138 with 21,151 pupils, and the religious
institutions had an enrollment of 5,033.
The Archbishop's decline in health was becoming more noticeable
in 1897 ; yet his strong will sustained and urged him on to inaugurate
another series of parishes in the county districts. It must have been
noticed that in the treatment of the parishes founded under the regime
of Archbishop Kain, the chronological order, pure and simple, is used.
3 Chancery Records and Questionnaire-Answers.
■i Chancery Eecords and Questionnaire.
X< w Parishes in the Rural Districts 619
The parishes are no longer grouped together in regard to their local
position, as they were in the account of the steady progress of the
Church under Archbishop Kenrick on a long concentric movement into
ever new territory. By the time of Archbishop Kain's arrival the
wilderness was practically conquered, and all that remained for him
and his successor was to fill up the intervening spaces and thus to
consolidate the conquest.
In 1898 Archbishop Kain requested Father Francis Brand, who
had just then established the suburban parish of St. Michael's Shrews-
bury, to undertake the arduous task of a missionary in the far north-
eastern counties of the diocese.
Father Brand accepted the honorable commission, and started for
his new field.
After learning the condition of affairs and the prospects of success,
he selected Kahoka in Clark County as his headquarters. Here he
built a neat frame church and a parochial residence. Archbishop
Kain blessed the church on September 19th, 1898. But the good
shepherd was always on the road. Travelling on horseback at times,
and at times in buggy, and again on the rough seat of a farmer-wagon,
he visited the neighboring places. For the more remote stations he
used the cab of a freight train, and frequently an engine or a hand
car. So he made his way to bring the consolations of religion to his
scattered flock in town and country side. His missions were Wayland,
Chambersburg, Mudd Settlement: his stations for occasional mass in
private homes were Memphis, Hitt, Avela, Neva, Acesto, Athens, St.
Francisville, Alexandria, Wyaconda, Keeper and Medill. For five
long and wearisome years Father Brand labored with distinguished
success in this far-away missionary field : In June 1903 he was appoint-
ed to the pastorship of St. Aloysius Church in St. Louis. Father H.
Muckerman became his successor at Kahoka. Father Joseph Westhus
received the charge of St. Michael's Church, Kahoka in 1907."J
Ozora in Ste. Genevieve County was formerly known as New
Bremen. Father Martin A. Bahr, a native of Ste. Genevieve, was
constituted its first pastor, October 29th, 1898. On August 22, 1899,
Monsignor Muehlsiepen blessed the church, Father Bahr had built.
In January 1903, Father John Peters took charge of the parish, but
in September of the same year Father George L. Fugel succeeded him.
In 1907 the Rev. Charles Keller was appointed to the rectorship
of St. Martin's. The present pastor Father Bernard Kramper built
a very handsome church of native stone, which was dedicated by Msgr.
Holweck.
.!. \V., Souvenir of Fathei Brand's Silver Jubilee.
620 History of the Archdiocese of St. Louis
The church of Carruthersville, whose early history is so intimately
connected with that of New Madrid, received its first resident priest
in 1900 in the person of Father William Schulte. On the 22nd. of
July, 1894 Vicar-General Muehlsiepen had blessed the new church of
the Sacred Heart, built by Father Furlong*. Father Schulte built the
parsonage and enlarged the church. Father Francis Mispagel in 1918
bought a fine residence in the town and had it removed to the church
grounds to serve as school and Sisters' residence.
The Church of the Sacred Heart at New Franklin in Howard
County was attended in 1897 by Father B. H. Schlathoelter from
Jonesburg; in 1898, and 1899 by Father A. Holtschneicler from
Starkenburg and Fayette, and from 1899 to 1902 by Father Joseph
Kroeger from Fayette. In 1902 Father Kroeger took up his residence
in the place, but on November 28th, 1907 accepted the appointment
to Gildehaus in Franklin County. Father Kroeger 's successor at Xew
Franklin was the Rev. C. J. Kane.G
The Church of St. Joseph at Xew London. Ralls County, dates
back to the days of Father Lefevere, but received a resident priest as
late as 1901. Rev. Frederick J. Ernst was its first rector. The new
church built by Father Ernst was blessed by Archbishop Kain in 1901.
The parish did not thrive and eventually returned to its former
condition as a mission of the church of Center in Ralls County, which
was transferred to the diocese of St. Joseph in 1911.
The little congregation of eighteen families living at what is
now called Augusta in St. Charles County, was an early mission of the
Jesuit Fathers of Washington and St. Charles. This continued until
1866 when it was attended from Dutzow.
In 1901 Archbishop Kain blessed the new Church of the Immaculate
Conception at the place, and in September 1905, the Rev. Anthony
A. Jasper became its first resident priest. The first decade of Father
Jasper's life was spent by turns, as assistant of Father AVillmes in
St. Charles and as an invalide in Europe. But the care of the parish of
Augusta restored him to health and energy. Father Anthony Straus
is now in charge of the parish. The school is conducted by the Sisters
of St. Francis, Oldenburg.
The parish of the Immaculate Conception at Desloges in St.
Francois County, a former mission of Bonne Terre, received the Rev.
James Sheil as rector in 1903. Its first church had been dedicated
on December 8th. 1901. In February 1909, the Rev. Joseph CasejT
succeeded Father Sheil.
Desloges was the last country parish established by Archbishop
Kain: there remains but the suburban parish of Notre Dame de
G Chancery Kecorrts.
New Pen- i sites in the Rural Districts 621
Lourdes, the last foundation of Father Cornelius O'Leary, of whose
tragic death we have written in connection with the account of his
great monument, the church of St. Rose at De Soto. But this foun-
dation, as well as a few others, was really inspired by the Coadjutor
Bishop John Joseph Glennon. Archbishop Kain, for about a year
previous to his death, was prevented by serious illness to meet the duties
of his office.
The slowly dying prelate asked Rome for an auxiliary, naming
Father Connolly as his choice, but his petition was not granted. Bishop
Hennessey of Wichita, and Bishop Montgomery, the Coadjutor of
San Francisco, were called in for ordinations. The old faithful Vicar-
General Monsignor Muehlsiepen, too, had nowT become stricken with
what proved to be his final illness. Again the helpless Archbishop
petitioned Rome for an auxiliary, naming Father Harty, the pastor
of St. Leo's Church. Propaganda replied by sending a decree wThich
enjoined that in case of Auxiliaries to Archbishops, nominations must
follow the provisions laid down by the Third Council of Baltimore.
There the matter rested for a while, whilst the Archbishop's condition
grew worse.
Chapter 7
THE CITY CHURCHES ORGANIZED UNDER ARCHBISHOP
KAIN'S RULE
During the ten years intervening between Archbishop Kain's, en-
tering upon his episcopal duties in the Archdiocese of St. Louis and
his death in St. Agnes Sanitarium near Baltimore, nineteen parishes
were erected in the city of St. Louis : ten for English-speaking people,
three for the Italians, two for Germans, one for English and German
people, and one each for Bohemian, Slovak and Syro-Maronite Con-
gregations. The very noticeable decline in the erection of German
parishes is owing to two distinct causes: 1) the decline of German im-
migration during the heyday of German imperial power, and 2) to
rapid Americanization of the German Catholics of the second and often
of the first generation after, the arrival of the immigrants. As a conse-
quence, new parishes using the German language though, at times,
desirable, seemed no longer of compelling necessity. The six new
parishes erected in this period for immigrants from other foreign
parts were certainly needed, and will be needed for a long time to
come.
In this chapter, the history of the English and German founda-
tions will be briefly narrated ; the data concerning the Italian, Syrian,
Slovak, Bohemian and also of the Polish Parishes of St. Louis will re-
quire separate treatment.
St. Matthew's church is situated on Kennerly Avenue and Sarah
Street, in the center of the parish, which is now one of the leading
church organizations of the city, in numbers as well as in financial
resources. Its humble origin dates back to 1893, when Father Joseph
Shields built a temporary church on the site of his present parish
buildings. The territory assigned to St. Matthew's extended from
Vandeventer to Goode Street and from Easton Avenue to Natural
Bridge Road. It was but sparsely populated at the time. The Cath-
olics numbered about one hundred families, Irish and American. There
were a number of German Catholics within reach of St. Matthew's
Church, but they belonged to the church of the Holy Ghost which Father
Michael Busch had founded at what was then called Elleardsville. The
first Church of St. Matthew was dedicated in July, 1893. The blessing
of God rested upon the parish. It grew steadily until it numbered
twelve hundred families, or almost six thousand souls. The school
which was established in 1902 and placed in charge of fourteen resident
Sisters of St, Joseph, numbered seven hundred pupils; and of conse-
(622)
City Churches Organized Under Archbishop Kain 623
crated persons that call St. Matthew's their native parish, there are
eighteen priests and seventeen nuns. The good spirit that animates
this parish is further evidenced by the grand new Gothic church, of
which the corner stone was laid by Vicar-General Connolly on August
12, 1906, whilst the completed structure was dedicated on September
22, 1907, by His Grace the Archbishop.1
After St. Matthew's came St. Mark's Parish, but the difference in
age is as small as that of Jacob and Esau. Both churches were started
on their way in 1893. In April of that year Father John J. Dillon
was commissioned to obtain a suitable site for a church in the north-
western part of the city. A large plot of ground was secured on Page
and Academy Avenues, in the vicinity of the Christian Brothers'
College. A temporary church was soon erected. On May 14th, the
Rev. Chancellor of the Archdiocese, Henry Van der Sanden, blessed
it. On April 29, 1895, Father Dillon resigned his charge and accepted
the rectorship of Byrnesville. Father James Joseph Flanagan, his
successor, died within less than three weeks after his appointment.
Then 'Father Thomas Cooney became administrator and, in 1896, rector
of St. Mark's with Father Peter J. O'Rourke as assistant from 1897 to
June 2, 1899. It was then that the latter superseded Father Cooney
at St. Mark's, Father Cooney accepting the chaplaincy of the Boys'
Orphan Home. As the westward trend of the city had by this time
filled up most of the vacant spaces in the territory of St. Mark's, the
church naturally possessed its full share of the increase in population.
The erection of a fine commodious church, a worthy monument to its
piety and zeal was resolved on. The corner stone of the new St. Mark's
was laid on July 9, 1901. The dedication service by Archbishop Glen-
non took place in November 1902. The building is a handsome structure
of Gothic design and built of Bedford limestone. The parish then
erected a magnificent school building with all modern requirements,
which was opened in September 1909. Father Peter O'Rourke is still
m charge of the pastorate of St. Mark's.2
The third church of St. Louis built in 1893, is that of St. Edward's
on Clara and Maffit Avenues. Its founder was the Rev. Edward J.
Wynne. He had been successively placed at Byrnesville, Silver Lake,
St. Mary's Landing, and received charge of St. Edward's parish in St.
Louis in May, 1893. The congregation numbered two hundred and fifty
families, the parish school had an equal number of children. The
basement of the future church was used for school purposes.
The Parish of the Holy Innocents is the fourth St. Louis parish
organized in 1893. It is situated in the southwestern part of the city.
i Chancery Records and Answers to Questionnaire.
2 Chancery Records.
624 History of the Archdiocese of St. Louis
The Rev. John White was its founder; the date of its foundation is
uncertain: only the year is known. The congregation still worships
in the poor frame structure of the long ago. But in 1922, the Rev.
Timothy 0 'Sullivan established a parochial school, with Sisters of the
Precious Blood as teachers. Since 1922, the parish seems to have taken
a new start on life. The Rev. Leo A. McAtee is the pastor.
The church of St Barbara, the Virgin Martyr, was in some ways.
the successor to the little Church of St. Rose of Lima built on a hill
in the wildwood of St. Louis County, by the Jesuit Fathers residing at
Normandy, and used by Father James McGlynn in the early years
of St. Rose's parish. While living here, Father McGlynn had built a
fine roomy parsonage. Wnen the new church had been completed on
Etzel and Goodfellow Avenue and the transfer had taken place on
June 21, 1891, the little Church of St. Rose stood deserted until two
years later. But a most happy change came over the scene when, on
May 12, 1893, the Church authorities delegated Rev. John Schramm to
gather the scattered German Catholics of the district and organize a
new parish. This was the first time that Father Schramm saw the
old church and learned its history. A better opportunity had seldom
been offered to any priest, and so Father Schramm, with the sanction
of Vicar-General Muehlsiepen, bought this property for the small sum
of $8000. The deed carries the date of June 10, 1893. On Sunday
June 4, 1893, the first services were held. Vicar-General Muehlsiepen
delivered the first German sermon in what is now St. Barbara's church
The parish grew in bounds and as early as 1900 numbered 150 families.
Correctly appreciating the necessity of a Catholic education for
Catholic children, the founder and pioneers of the parish lost no time
in planning the establishment of a school, with such success, that less
than three months after the first services had been held in their modest
little church, classes were opened in a small frame building which stood
to the rear of the church. During its first year the school was conducted
by a lay-teacher, after which it passed into the care of the Sisters of
Notre Dame, who are in charge today.
Father Schramm, the founder and first pastor of St. Barbara's,
after ten years of faithful service, asked to be relieved of the ever-
increasing burden of the parish. The Archbishop, complying with the
request, assigned him to the pastorate of the Church of the Sacred
Heart at Richfountain, Osage County, and appointed the Rev. E. J.
Lemkes of Manchester to take his place. This was in the early spring
of 1904.3
The pastor, prior to his appointment to his present charge, had
served three years as assistant priest of St. Peter's Church at St.
3 Chancery Records, and "Sunday Watchman," October 27, 1918.
City Churches Organized Under Archbishop Kain 625
Charles, Mo., and thirteen years as pastor of St. Joseph's at Manchester,
Mo. He is a native of St. Louis and hails from St. Boniface Parish in
Carondelet.
The great St. Louis World's Fair was held in that year. This
event was destined to exert a great influence on the development of
St. Barbara's, particularly as to its numerical increase. Immediately
after the Fair, and largely brought about by the same, the entire
"west end" experienced an almost phenomenal boom. A new and
populous section of the city began to spring up. Among the many who
came out to establish new homes away from the grime and smoke of the
down-town districts, there were many Catholics, and St. Barbara's got
its liberal quota of these. So much so that within one year the church
and school facilities became quite inadequate to accommodate the new-
comers. As consequence, the need of a new church became apparent
and so, obeying necessity's law, preliminary measures towards such
an undertaking were at once entered upon. In due time, plans were
drawn and the work put under way, with the result, that as early as
May 1906, the corner stone was laid and on July 4, 1907, the solemn
blessing of the church took place, Archbishop Glennon officiating on
both occasions. In 1908 one wing of the new school was built and in
1912, the building was completed. The Sisters' convent was erected
in 1916, and in 1917, the Hall was added to the cluster of buildings,
belonging to the parish, a large auditorium, spacious assembly rooms,
billiard rooms, hand-ball courts and bowling alleys, all serving the
cultural and social activities of the members of the congregation.
The Parish of Our Lady of Good Counsel with its church almost
adjoining the stately Church of the Holy Trinity, was founded in 1894,
by the Rev. Patrick O'Donahoe. Its territory was dismembered from
St. Michael's parish. The corner stone for the church was laid on
June 3, by the Vincentian Father A. Mayer; the dedication of the
building took place on November 4; the officiating clergyman being
the Rev. J. McCaffery. There were seven hundred families in the
membership of the parish, all of Irish or Anglo-American descent.
The parish having but two blocks in width, and the territory east of
Broadway being encroached upon by lumber yards were the main ob-
stacles to a healthy growth. Father O'Donahoe died on April 6, 1901,
and the Rev. Joseph A. Tracy was appointed to take charge. After a
pastorate of eight years at Our Lady of Good Counsel Father Tracy
was transferred to Byrnesville. The Rev. Joseph R. Watson now holds
the position as pastor. There is no school in the parish.4
St. Michael's Parish of Shrewsbury Park, though not situated with-
in the city limits of St. Louis, is officially numbered among the city
4 Questionnaire-Answers.
626 History of the Archdiocese of St. Louis
churches. It owes its origin in great part to the energy of the Rev.
Francis Brand. A large plot of ground with a fine stone house, the
old Murdock mansion, was acquired by purchase, and a frame structure
was erected to serve as a provisionary church. School was opened at
once with the Ursuline Sisters as teachers. When Father Brand was
sent to Cahokia, October 1898, the Rev. J. A. Strombergen became
rector, but resigned the charge in September 1900. The Rev. Charles
E. Einig then began his eight and one half years' pastoral ministrations
at the place, to be superseded in February 1909, by the present pastor.
Father Joseph Preuss. The school is now taught by the Sisters of Notre
Dame. In the spring of 1910, an addition was made to the church,
doubling its seating capacity.
The New Cathedral Chapel which comes next in the order of time,
but being mainly the creation of Archbishop Kain, found its place
in the account of the life and labors of that distinguished prelate.
Its line of pastors was: Rev. James McCaffrey, Rev. P. F. O'Reilly,
Rev. Francis Gilfillan. The chapel was in use until the completion of
the great Cathedral, in 1914, when it was demolished. On July 8,
1922, the last pastor of the Cathedral Chapel, Father Gilfillan, was
appointed Coadjutor Bishop of the diocese of St. Joseph. Monsignor
John J. Tannrath succeeded Bishop Gilfillan as pastor of the Cathedral
parish. The congregation numbered at the start about one thousand
families, all native American ; the annual increase is large and steady.
The Archbishop's sermons always draw large crowds. The Schools of
the parish from 1916 to 1921, were in charge of the Madames of the
Sacred Heart, after that date the Sisters of St. Joseph entered upon
the promising field.
The antecedents of St. Anne's parish on Whittier and Page
Boulevard appear rather complicated, as various cross-currents of ecclesi-
astical activity had influenced them. It will be remembered that the
Redemptorist Church of St. Alphonsus was not intended at first as
a parochial church, and consequently had no parish limits assigned
to it. In September 1881, however, the authorities changed its status,
and assigned to it a territory bounded on the North by East on Avenue,
South by Washington Avenue; East by Compton Avenue and West by
Taylor Avenue. But in 1891, it was deemed advisable to erect a new
parish in the western part of the city, and the plan, having been laid
before Archbishop Kenrick, was approved by him. Now the greater
part of this new parish was to be taken from the western end of St.
Alphonsus parish, thus withdrawing from it all the territory between
Taylor Avenue and Sarah Street. Father John Thomas Joseph Tuoliy
fresh from his two years' course at the Catholic University, Washington,
D.C., was the moving spirit in this undertaking. He built a small
frame chapel on Finney and Grand Avenues only a few blocks distant
City Churches Organized Under Archbishop Kain
627
from St. Alphonsus. On January 10, 1892, Vicar-General Brady blessed
this primitive structure in honor of St. Paul the Apostle. Father Tuohy
had won, and held his position until 1896, when Archbishop Kain ap-
pointed him to the pastorate of St. Patrick's venerable church. On
October 2, of that year the pastorship of St. Paul's parish devolved
upon Father 0. J. McDonald, who after a few months consideration
found the location unsuitable, and on July 13, 1897, established the
church at Page Boulevard and Whittier Street. The name of the parish
was changed to St. Aim.', and the Church of St. Paul the Apostle was
demolished. The corner stone for St, Anne's Church was laid by Arch-
bishop Kain on February 22, 1897. The basement completed and
fitted up for divine service, was blessed by Vicar-General Muehlsiepen
en September 12, 1897. Here the congregation consisting of three
hundred and twenty-five families of Irish descent, worshiped and pros-
pered under the pious care of Father McDonald. Within less than
thirteen years, however, the church was completed and the congregation
exchanged its gloomy catacomb for the bright sunlit marble sanctuary
above. The dedication services were held on May 13, 1910. St. Anne's
Parish supported a fine parochial free school, taught by the Sisters of
St. Joseph. The enrollment was two hundred and seventy children,
but parish and school are declining of late, owing to the overwhelming
influx of negroes into its territory. Two months after Father McDon-
ald's death in March 1911, Father Thomas Walsh succeeded to the
rectorship of St. Anne's; Father James E. Douglass was appointed
pastor, October 28, 192.V
The Holy Family Parish may look to- the year 1898, as the year of
its birth. It was to Vicar-General Muehlsiepen that the need of a parish
in the Tower Grove Park district made its first appeal. It was he
who brought this knowledge to the attention of the late Archbishop
Kain, who immediately mapped out the territory of the new parish,
and requested the Kev. J. F. Reuther, then pastor of St. Monica's parish
in Creve Coeur, to begin the work of organization. After a thorough
canvas of the district, it was found that one hundred and seventy-
three answered to the name Catholic; but even this small number was
further decreased by the fact that many of them had fallen away from
the practice of their Holy Faith, and no argument could induce them
to return.
An old house on Wyoming Street was rented and two rooms on
the first floor were furnished as a chapel. An altar, the gift of Rev.
E. Lemkes. was erected, and by the generosity of some other benefactors,
all things necessary for the celebration of the Holy Sacrifice were pro-
vided. On November 10, 1898, the first Holy Mass was offered up to
5 Chancery Records. Cf. Leaves from the History of St. Alplionsus Church,
pp. 34-35.
628 History of the Archdiocese of St. Louis
God in the new parish. Then even the two small rooms which served
as a chapel proved amply sufficient for the number of people who came
to worship on that first Sunday.
Xext in importance to the organization of the parish, was the
opening- of the parish school. What joy for the pastor and flock was
the announcement that on January 12. 1899, the parish school would
commence its important work in the same rooms that served as a chapel.
The school Sisters de Notre Dame were engaged to teach, but by reason
of the scarcity of room, they returned to their Mother House each
night after their day's work was finished.
In the Autumn of 1898, the Trustees purchased a plot of ground on
the north side of Humphrey Street, 350 by 125 feet. The Spring of
1899, saw the parish actively engaged in building operations. Un-
deterred by the inclement weather of April and May of the year 1899,
the building made rapid strides towards completion. In the presence
of a large number of parishioners and societies of the city and a host
of priests. Vicar-General Muehlsiepen laid the corner stone of the new
church on the Feast of St. Joachim, August 20, 1899. On November
12, 1899, just one year after the organization of the parish, the new
church was blessed for the service of God. by the Very Rev. H. Van der
Sanden, Chancellor of the diocese.
In the year 1900, the Sisters of the Congregation of the Most
Precious Blood assumed charge of the parish school. Under their able
and zealous care the school grew apace with the parish. The Sacrament
of Confirmation was administered for the first time by Archbishop
John Joseph Kain on April 8, 1901.
The completion of the church and the erection of a Sisters' home
was commenced in 1906. and, by winter of that year, both buildings
were under roof. The new buildings being equipped, the blessing of
the new church took place on 9th day of August, 1907. The new Vicar-
General O. J. S. Hoog performed the solemn function.
At this time the necessity of providing more school rooms arose :
consequently in the year 1912, a new building containing four school
rooms and a parish auditorium was provided.
The parish of the Holy Family grew and prospered. A large
number of old parishioners of SS. Peter and Paul's established their
homes in this attractive part of the city. On November 22. 1927, the
corner stone for a new substantial church edifice was laid and on
June 19, 1927, the massive imposing structure of granite was dedicated
by Archbishop Glennon. On Father Returner's death. August 2, 1927,
Father W. H. Huelsmann succeeded to the pastorship.6
The year that saw the organization of the Holy Family Parish also
witnessed the humble beginnings of St. Margaret's, on Flad and
6 Questionnaire-Answer)
City Churches Organized Under Archbishop Kain 629
Vandeventer Avenues. When the need of an English-speaking parish
north of Tower Grove Park became obvious Archbishop Kain, late in
1899, charged Father James J. O'Brien, then assistant priest at St. Leo's
Church, with the work of its establishment. The outlook seemed very
promising, when in the early months of 1900, Father O'Brien made a
thorough canvass of the district assigned to him. A vacant store
building on the southeast corner of Russell and Vandeventer Avenues
was rented ; the store-room was then arranged for church services, and
the upper story served for the pastoral residence. Here the congrega-
tion worshipped for several years, until the members felt able to erect
a permanent establishment. A fine site was purchased on Flad and
Vandeventer Avenues and the corner stone for the present Church of
St. Margaret was laid on April 3, 1906, by Vicar-General Hoog. On
Thanksgiving day 1907, the massive building was dedicated by Arch-
bishop Glennon. The erection of a parochial school was postponed until
1911, when it was organized with nine Sisters of St. Joseph in charge.
In 1922, Father James O'Brien was called away by death from the
parish he had founded. Rev. Thomas V. O'Reilly, succeeded Father
O'Brien in the Fall of 1922, and under his energetic administration
the parish continues to be one of the most prosperous in the city.7
It was Father O'Brien's childhood friend, the Rev. John S. Long
that in 1902, founded the parish of All Saints on the western boundary
of the city, and built for its temporary home the great frame, twTo and
one-half story combination church, school, parish residence and com-
munity center on Sixty-Third Street and Maple Avenue, which has now
made way for the elegant church erected by Father McMahon. The
school is conducted by six Sisters of St. Joseph.
The last of the churches of Archbishop Kain's administration
enumerated among the city churches, though not strictly in the city,
is that of Notre Dame de Lourdes at Wellston. There is nothing French
about the parish save two or three old families and the form of its name.
Father Cornelius F. O'Leary founded it after his return from Ireland.
Wellston was part of St. Rose's parish. The first church was built in
1903. It was wrecked in 1924, to make room for the edifice, the founda-
tion of which was laid down by 1925. The parochial school was es-
tablished in 1909, in a frame building, which was superseded by a
fine large brick school. The educational management of the school is
in the hands of the Sisters of St. Joseph. The series of Pastors of
Notre Dame de Lourdes contains but three names: Father Cornelius
F. O'Leary (1902-1917), Father William Nugent (1917-1919) and
Father Stephen J. Brady (1919-1925). In 1928 the Rev. Wilbur Russell
became Pastor of Wellston Parish.
Sunday Watchman," August 23, 1925.
Chapte: -
ARCHBISHOP KAIN'S LAST DAYS.
The Third Plenary Council of Baltimore, 1884 in its "Titulus II. De
ois Ecc Lesiastics" that iu designating a Coadjutor-bishop
cum jure sueeessionis the following procedure must be observed: The
soli rs nd irremovable rectors of the diocese must be assembled
I select three names to be submitted to the bishops of the Province,
who discuss the names thus pro- r others proposed by themselves
and then submit three names to the Holy See. In case the Coadjutor
is intended for an archdiocese, the Archbishop himself presides at the
meeting of the diocesan consultors and rectors. The bishop in this
- may suggest the names of those whom he prefers for the office.
A latter deci the Holy Sc scribed the same course for the
election of an auxiliary.
Archbishop Kain convoked his consultors and rectors for this
purpose and er the deliberations. Vicar-General Muehlsie-
pen. though an invalid, was present at the meeting which took place
at the ArehbisU 's resi ::ce on January 6th. 1903. The names
selected by the assembled representatives of the diocese were 1. Bishop
John Joseph Grlennon of Kansas City; 2. Bishop Dunne of Dallas.
and 3. Bishop Mess sen Bay. The Bishops of the Province
and the Archbishops of the United Stat js assed on the nominations.
By April 27th. 1903 the Right R^-v-r^nd John Joseph Glennon. Bishop
of Pinara and Coadjutor of Kansas City, was appointed by Rome
Coadjutor to the Archbishop of St. L \;is with the right of so
Unheralded and alone the newly appointed Coadjutor Bishop. John
ennon. arrr in Si L is and reported for duty at the episcopal
- Lence. IU was well known to Archbishop Kain. At his invitation
he had preached the sermon at the Eucharistic C _ :ss held in St.
Louis in X 1901, and since that day he had been called in
repeatedly to assist the stricken prelate.
He had been inform-d by Utter of his appointment, but the official
documents arrived only a : ys : re Archbishop Kain's depart-
ure for St. Agi - - itarium. Baltimore. The Coadjutor was now
appointed administrator, and the Archbishop left for the East on May
Oth. 1 a time, good news of the distinguished patient's conva-
nce came from Baltimore : but the was making steady
progress . His Chaplain, Father P. J. Byrne, said mass every morning
in t until on October 13th. 1903. death cam^ to
(630)
Archbishop Rain's Last Days 631
call him away: lit- was in his 62nd year, and survived his predecessor
by seven years and eight months.
There was a movement among the dead Archbishop's eastern
friends to hold the burial services in Wheeling: but Cardinal Gibbons
is reported to have insisted on the absolute propriety of bringing the
remains to St. Louis.
The old historic Cathedral in which Archbishop Kain had been
invested with the sacred pallium, was also to witness the last sad rites
of holy Church over his remains. Cardinal Gibbons was celebrant of
tlie Pontifical Requiem Mass. Four Archbishops and fifteen Bishops
were in the sanctuary. The absolutions were given by Archbishops
Elder of Cincinnati. Keane of Dubuque. Harty of Omaha, and Glennon
of St. Louis.
Archbishop Keane, the earliest friend of the dead prelate paid
the last tribute of love and respect to his brother Metropolitan. The
remains were laid to rest in Calvary Cemetery. "After Life's fitful
fever he sleepeth well."
Archbishop John Joseph Kain, though not one of the great leaders
of his time, nevertheless had many elements of distinction. He was a
man of executive ability, endowed with a strong sense of order and a
high regard for his office. He had no use for misdirected energy
either in the Church at large or in his own diocese. His nature was
a rugged, honest, zealous and hard working one. He was respected
by priests and people, "'not because he did everything in the best
way. nor because he made no mistakes, but rather because he was
strong and earnest and had clearly defined views and firmly fixed
principles which he tried to carry out and live up to."
Bishop McQuaid. the great fighting Bishop of the East, wrote
of him to Archbishop Corrigan in 1894: "Archbishop Kain has a
great deal of backbone." His administration extended through most
Trying times: he was dragged into the miserable quarrels between the
ultra-progressive and conservative factions in the American Church.
but he refused to become a partisan of the one as well as of the other.
His stand on the school question, and the language question, and the
question of nationalism was correct and dignified. He was a man
of solid practical learning, with no inclination for literary effort, but
gifted with an easy flow of language. His sermons were always clear-
eut. direct and concise, breathing the freshness of a meditative mind.
Every sentence, every clause embodied a thought the preacher had
weighed: Personally lie eombined an irascible temper with true kind-
liness of heart. His earnest will was to be just to all. Xo doubt, some
of his stormy outbreaks were mainly due to the condition of his health.
He was straightforward in all his dealings: diplomacy was not one
632 History of the Archdiocese of St. Louis
of the elements of his spiritual make up. He was not exactly a
loveable character : his appearance and manner of speech seemed to
preclude familiarity: yet he craved warm loyalty and whole-souled
regard. The multitude of priests and laymen who came in contact
with him, still treasure his memory, the memory of a high minded
prelate, a faithful and kindly priest, a strong, fearless and sincere man.
As to his high office in the Church of St. Louis he formed the golden
link uniting the olden days of missionary effort and labor with the
glorious promise of a new era of unprecedented spiritual progress and
outward expansion. Archbishop Kain spent ten years of his life as
the head of the Archdiocese of St. Louis. But the first three years were
passed under the shadow of a mighty name, and the last two under the
enveloping wings of pain and sorrow and anguish of spirit. His best
work was done and his greatest successes were achieved within the
remaining period of five years. His labors and successes were, for the
most part, preparatory for the greater things to come.
PART THREE
THE ARCHDIOCESE OF ST. LOUIS
BOOK III
Archbishop John Joseph Glennon
ArchbT3hop of/ Saftnt Louis.
PART III
BOOK III
Chapter 1
ARCHBISHOP GLENNON OF ST. LOUIS
In writing of the new era inaugurated by Archbishop John Joseph
Glennon, the historian labors under two serious difficulties: the main
actors of the period are still among the living, and the events are too
recent to arrange themselves in proper perspective. The first fact
imposes upon him a certain reticence in distributing praise or blame,
and can be overcome only by letting the facts speak for themselves. The
other solves itself, at least in a good measure, by the concomitant fact
that the vast increase of events and personalities emphasizes the abso-
lute necessity of following only the main lines of development and
treating as concisely as possible of individual efforts and attainments.
Archbishop Glennon was born in the village of Kinnegad, County
Westmeath, Ireland, in the vicinity of Clonard, where St. Pinian in
the sixth century had founded an abbey, from which he took his title
as Bishop of Clonard. Out of St. Finian's school came several of the
principal saints and doctors of Ireland, as Kiaran the Younger, Columb-
kille, Columba, and the two Brendans.
The young John Joseph grew up amid the traditions of Ireland's
sacred glories, and at an early age, conceived a strong desire for the
holy priesthood. After completing his primary course of studies at
the school of his native village, he was sent to the Diocesan College
of St. Finian at Mullingar, and having completed his classical course,
entered All Hallow's College, near Dublin. In this missionary Seminary
the young theological student was assigned to the Diocese of Kansas
City, and being under the canonical age for holy Orders, continued
his studies under Bishop John Hogan. He was ordained by Bishop
Hogan in the Cathedral of Kansas City on December 20th, 1884.
Father Glennon 's first appointment was as assistant to Father
Dunne of St. Patrick's Church, Kansas City. In 1887 Bishop Hogan
gave Father Glennon leave of absence for a tour of travel and study in
Europe. After a period of study at the University of Bonn on the
Rhine and a tour through France and Italy, Father Glennon was
(635)
636 History of the Archdiocese of St. Louis
appointed assistant at the Cathedral of the Immaculate Conception,
Kansas City, where a little later he became pastor in succession to Dean
Curran. Then came another promotion, that of the Yicar-Generalship,
and on June 9th, 1896 the appointment to the Coadjutorship of Kansas
City with the title of Bishop of Pinara, an ancient see, now extinct,
near the famous city of Troy. The consecration took place in the
Cathedral of Kansas City, June 29th, 1896: Archbishop Kain of St.
Louis was the consecrating prelate.
Bishop Hogan, then a worn old man, having spent forty-four
years in the priesthood, twenty-eight of them in the episcopate, was
glad to put the burden and responsibility of his arduous office upon the
shoulders of the young, strong and energetic coadjutor, but like many
another old man, could not altogether refrain himself from interfering
now and then in matters of importance. Bishop Glennon's seven years
of Coadjutorship at Kansas City, requiring meekness, patience, prudence
and tact, were a good school and novitiate for the future Archbishop
of St. Louis; for "they rule best, who have learnt to obey."
All the accounts of Archbishop Glennon's early movements and
public functions in St. Louis are full of honest admiration for his
outward appearance, and distinguished personality. His tall dignified
figure, his graceful movements and gestures, his voice, sweet, yet res-
onant, his soft and rich complexion, his ever-ready wit, his smile that
seldom vanishes. The magic of his tones and the witchery of his manner,
his majestic bearing at public functions, and his affability among the
people, all of these points and many more were recorded in the papers
and books of travel of those early days. "Those who do not know
him," said one of his admirers, "are never in danger of mistaking his
rank, and those who do know him are never reminded of it." And
again: "Amid all the vast cares that are laid upon his shoulders, he
bears without abuse, the grand old name of gentleman."
But Archbishop Glennon was more than a gentleman; he was a
great churchman fitted by nature and grace to govern a grand arch-
diocese and to minister by word and deed to the spiritual needs of the
lowly as well as the highest.
In September 1903 the Golden Jubilee of Archbishop Patrick J.
Ryan, Archbishop of Philadelphia, brought a vast concourse of people
from all parts of the Country to the City of Brotherly Love. Bishop
Glennon and Archbishop Harty assisted the Jubilarian in receiving
the guests. At the banquet that followed the church solemnities Bishop
Glennon paid a beautiful tribute to Archbishop Ryan and his former
chief in St. Louis, Archbishop Peter Richard Kenrick. It was a mag-
nificent response to the toast "The Archdiocese of St. Louis," and once
more turned the eyes of the East to the "Rome of the West." "By
Archbishop Glennon of St. Louis 637
the rolling waters of the Mississippi the Lion of the West lies sleeping,
and if the waters could speak as they flow, their every wavelet would
echo the greatness of his name. For there is not a stream tributary
to that mighty river that does not reflect the golden cross of St. Louis."
Since that memorable day Archbishop Glennon was recognized by the
hierarchy of the United States as the worthy heir to the oratorical
laurels of Archbishop Patrick J. Ryan, and on almost every grand
occasion, East, West, North and South, the Archbishop of St. Louis was
chosen to preach the sermon.
But the Archbishop did not confine himself to preaching before
dist inguished audiences and on great national occasions. In his monthly
sermon at the Cathedral chapel, and on his confirmation tours in city
and country-side he showed himself as the pastor-orator : entertaining,
keen, kind, pleasant, one who never tires, never overawes, never over-
whelms his audience, but wins each hearer by apt illustrations and
argument clothed in words that reach the mind through the heart.
But "suaviter in modo, fortiter in re" was the Archbishop's rule.
There was no minimizing in regard to Catholic faith and morals. There
was no popularity seeking in his dealings with non-catholics.
When at the time of the World's Fair Congresses, the Protestant
Ministers' Alliance made an effort to hold a little Congress of Religions
and asked the Archbishop of St. Louis to give his adhesion, they received
the unequivocal answer: "A Catholic bishop cannot join in any non-
catholic religious service anywhere."
In October 1903 the Archbishop participated in the Diamond
Jubilee Solemnities held in honor of the foundation of the St. Louis
University. The theme of his sermon was the wonderful work accomp-
lished by the University in the religious, scientific and social advance-
ment of St. Louis and the entire Mississippi Valley, but incidentally
touched upon the obstructive work of Socialism. The Archbishop met
the socialist counter-attack in a forceful letter addressed to the Clergy
of the archdiocese.
The first official act of the new Archbishop was to complete the
organization of the diocese: The venerable Vicar-General of his two
predecessors. Msgr. Henry Muehlsiepen, had died shortly before his
own coming into the archdiocese.
Archbishop Glennon now designated Father Joseph A. Connolly
of St. Teresa's Parish, and Father Otto J. S. Hoog of St. Peter's Church.
Jefferson City, as his Vicars-General and confirmed Father Henry Van
der Sanden in his office of Chancellor of the Archdiocese. According
to the requirements of Canon Law he sent the formal petition for the
pallium to Rome and, at the same time, requested that, in the interval,
he be permitted to exercise all the functions of an archbishop. The
638 History of the Archdiocese of St. Louis
request was graciously granted, and the pallium was promised to
arrive in due time.
The year of our Lord 1904 was the year of the St. Louis World's
Fair, held in honor of the purchase of Louisiana from France. It
was bound to be reminiscent of many things and events essentially
Catholic. The formal opening took place on April 30th, and its close
was fixed for December 1st. As many notables from all parts of the
globe, men distinguished in statesmanship, war, and the arts of peace,
leaders in science and culture, above all, men of high ecclesiastical rank,
were drawn to St. Louis, it was felt as a real godsend that a man of
such varied talents and accomplishments, of such poise and self-posses-
sion, and of such imposing presence, presided over the destinies of the
Church in the City of the World's Fair. This natural pride in having
a man at the head of Church affairs was greatly augmented by the
frequent words of praise uttered by distinguished visitors. One
quotation must suffice, that of the author of "In the Land of the
Strenuous Life," the Abbe Felix Klein, of the Catholic University of
Paris :
"The bluff good-nature of the Bishop of Rochester, the charming
cleverness of Archbishop Ireland, the shining candor of Archbishop
Kain, are not the predominating qualities of Archbishop Glennon.
He is very simple, but distinction is his dominant trait. Very young,
very tall, very handsome, very eloquent, he begins by so astonishing
you, evidently without any intention on his own part, with his external
gifts, that you are inclined to regard these as excessively developed.
Gradually, however, his qualities of mind and heart make themselves
appreciated, and you yield to their charm. During my stay I perceived
that he produces the same effect on everybody; and in what I learned
of him later, I became convinced that the Church in America considers
him one of its future glories."
The visit of Cardinal Satolli to the Fair was made the occasion
of a great Catholic demonstration. Archbishop Glennon, Judge 0 'Neill
Ryan, Frederick W. Lehman, Cardinal Satolli, and Msgr. Dennis O'Con-
nell, were the speakers at the Reception in honor of the representative
of the Pope.
It was Archbishop Glennon 's gracious but compelling personality
that obtained for the Catholic Church the recognition it deserved, not
only from the authorities, but also from countless visitors. "All who
have visited St. Louis during the many ceremonies of the Exposition,'"
wrote the New York Sun, ' ' have been struck by the character displayed
by Archbishop Glennon, whose handsome boyish face gives no inkling
of the qualities of aggressive leadership he has of late so often man-
ifested. He is the coming man." And yet he was only forty-two
Archbishop Glennon of St. Louis a 639
years of age, twenty of which he had spent in the priestly state. His
immediate jurisdiction at the end of the year extended over seventy-
one parishes in the City and 126 in the Country towns and villages
of Eastern Missouri, with a diocesan clergy numbering two hundred
and seventy-four. The priests belonging to Religious Orders within
his diocese numbered two hundred and nine, making a total of four
hundred and eighty-three, only sixty-two less than could be found in
all the United States, when Archbishop Kenrick began his wonderful
career in St. Louis, three score years before.
Chapter 2
PLANNING THE NEW CATHEDRAL
The first public utterance of Archbishop Glennon in regard to
the erection of a Cathedral that should be worthy of St. Louis "the
Mother-See of the West," was made in a powerful sermon in the
Cathedral chapel on the first Sunday of February, 1905. Starting from
the inspired words of Solomon : ' ' Now the Lord hath given me rest
round about, and there is no adversary, nor evil occurrence. Wherefore,
I propose to build a temple to the name of the Lord my God,"1 the
speaker represented his purpose as the fulfillment of the desires and
prayers and frustrated efforts of the past to give to St. Louis "a
Cathedral commensurate with its importance as an Archdiocese and
its greatness as a city, the symbol of unity, and the center of religion."
Archbishop Kenrick, he said, had purchased the site and formed a
society for the purpose of procuring the necessary funds : but the needs
of the parishes and the cause of charity, and financial depression brought
delay upon delay, until the illustrious Archbishop sank to rest with-
out having attained his fervent desire. Archbishop Kain, accepting
the trust of his predecessor's unfulfilled desire, strove with might and
main to realize it : he purchased the present site, had sketches prepared
of a Cathedral in the Roman Basilica style and formulated plans for
the payment of it : when he, all too soon, was called away from his
labors. Having thus prepared the way the Archbishop unfolded his
own magnificent plan : ' ' From the first day I came amongst you I
found pressing on me with ever increasing urgency this great work, the
fulfillment of which is so evidently the will of God. Indeed, we would
be recreant to the duties of our holy office, faithless to the traditions of
the Diocese and to the memories of the dead, forgetful of your spiritual
interests, were we to delay any longer in the performance of this mani-
fest duty. We must not do so, and with God's help we hope to see the
work soon commenced; and should we not live to see its completion,
we can at least feel, in joining the group in Calvary, that their hopes
were ours also ; their ideas we endeavored to cherish and their sacrifices
we struggled to imitate, and that it was God's will that we should
leave to others the task we fain had believed was our own."
"In this matter I feel I am only echoing your wishes, and that
you are as anxious as I am to begin the great work.
"We have a right to think, to hope and to expect that a great
and noble building will be erected commensurate at once with vour
i III Kings, 5, 3.
(640)
Planning th< New Cathedral 641
civic pride, your Catholic faith and your generous giving. To say that
your Cathedral should cost a million of dollar- is certainly not an
extravagant idea: and if your spirit and generosity make it possible,
it will soon become a great reality. Great things have been done here
in the past — noble works and princely gifts for faith and charity. Many
of the generous ones are now at rest. They were your fathers and your
friends; if they could speak today, they would say to you, their children,
to build in God's name this Cathedral. They would say to you by the
faith they loved and the city they loved: Don't let the flag of faith be
lowered; don't let the fleur-de-lis of St. Louis be stained!" Lifted
up in the olden days, the twin symbol of civic pride and religious
life, they should still be carried forward, and onward to victory. If
St. Louis of old spent his life and his fortune in an attempt to rescue
the tomb of the Savior from the hand of the pagan, is there not even
a higher reason for us to spend our lives and fortunes that His (the
Savior's) home might be made glorious?
''That tomb which St. Louis would rescue was an empty tomb;
in the Christian tabernacle we look with eyes of faith, not to an empty
tomb, but to an omnipotent Presence, and kneeling down adore. Should
not the place of our adoration be in some way worthy of that august
Presence ?
"Can you afford to gather gems you may not wear, and collect
tapestries you have to hide, and walk on floors of tesselated colors,
or beneath ceilings rich with artists' colors, and make your homes rich
with all these things, while you leave the home of the Savior in solitary
desolation ? There was no room for Him in the inns at Bethlehem ; will
we seek to follow Bethlehem in its selfishness, forgetting that all good
gifts come from Him whom we would now reject as an intruder !
"You have churches — many of them — in the city and the Diocese:
but they are orphaned till the mother church, the Cathedral church
is, built. It stands to them and the Diocese what the parish church is
for the parish. The circle is not complete: the crown is not reached.
The work of God is unfinished as long as we remain without the crown-
ing edifice, which will be a parish church for you, a cathedral for the
Diocese. The battle cry of the crusaders — of St. Louis the King — the
cry that led them on to victory or consoled them in defeat was: 'God
wills it ! ' ' God wills it ! * So in the name of the Crucified One we take
up this new crusade. Shall we build for Christ this temple? Yes,
for surely 'God wills it'."2
No doubt, these words were received at first with mingled feelings
of joy and serious misgivings : joy, because a new Cathedral was desired
by all: misgivings, because the amount of a million dollars seemed be-
2 Of. "The Cathedrals of St. Louis," Dr. Souvay, pp. 30-31.
Vol. 11-21
642 History of the Archdiocese of St. Louis
yond reach. In 1905, money was not as plentiful and cheap as it
became during the Avar. But the Archbishop seemed confident and
spoke with an assurance that was plainly inspired by a full knowledge
of the circumstances, favorable and unfavorable.
The eloquent appeal was read with deep interest, and eventually
obtained universal approval. The realization of the long delayed dream
was fast approaching.
And now, on the 14th day of Our Lady's Month, the response of
the clergy and laity to the Archbishop's appeal was to come. The
occasion was the ceremony of conferring the sacred Pallium on the new
Archbishop. Cardinal James Gibbons, the highest dignitary of the
Church in America, was to officiate at the solemnity.
On the morning of May 14th, the third Sunday after Easter, 1905,
the Old Cathedral on Walnut Street witnessed a scene of unprece-
dented beauty and splendor. The noble altar banked with flowers, and
the sanctuary flooded with light, formed a majestic background, for
the Archbishop, resplendent with glory, surrounded by priests clad
in gold vestments, the venerable Cardinal at his right, and his brothers
in the Episcopacy before him. It was as if the old pile, the joy and
pride of Bishop Rosati, stood transfigured with youthful rapture, to
bid farewell and godspeed to its ever memorable founder's third suc-
cessor, on his way to a new, far greater and nobler Cathedral. The
Archbishop of St. Paul, John Ireland, voiced the sentiment in his
scholarly address, the conclusion of which must be given here :
"Archbishop Glennon, as I love the church of America, I love
the church of St. Louis : I wish her to do her full part in the battles
of the future : hence my joy in seeing the pallium of Rome descending
upon your shoulders. It befits you. As years go by, may it befit you
more and more. You are rich in talent : you are rich in good will and
energy : you are fashioned to conquer : and youth is yours. Youth
burns with the fire of enthusiasm, so important in him who is called to
do great things : it allows far-reaching vision and wide and thoughtful
planning. I envy your youth on the threshold of the Twentieth Cen-
tury, when such wondrous opportunities are unfolded, when the trum-
pet blast summons to such portentous battles. Forward to your God-
given work. Clergy and laity trust you and pledge to you unreserved
and unwavering loyalty. Forward, in the might of your soul, in the
might of Divine Grace. Great things must you do for St. Louis and
for America. You will build a cathedral for St. Louis. Already your
hand is in the work. Yes. build it. The honor of St. Louis demands a
cathedral : the complement and the crown of its many other religious
glories. It demands a cathedral worthy of its own past and of its
future — towering high to the skies, as towers the historic eminence of
Planning th( New Cathedral 643
St. Louis: rich and rare in its beauty in sanctuary and aisle, as is rich
and rare the faith, the piety of the church of St. Louis. Build your
cathedral. Take up the memories of the old cathedral! the cathedral
of Rosati and Kenrick: the cathedral of the pioneer Catholics of St.
Louis, perfuming with them the new Cathedral. Build your cathedral,
but remember that when your career is over, the Cathedral must draw
its highest and sweetest honor from this, that it is a monument of the
glorious deeds done by you in the spiritual work of your episcopate —
deeds done for God and for souls, for church and for country. ' '3
Archbishop Glennon with his youthful fire of enthusiasm, his far
reaching vision and wide thoughtful planning did not require such an
urgent appeal : yet it was welcome as an inspiration to his people. At
the close of the ceremonies in Church, a banquet was given by the
clergy to the Archbishop and the Cardinal and visiting dignitaries, at
which the sum of $60,000.00 in cash, the personal gift of the priests
of the diocese, was presented to his Grace for the Cathedral. The
amount eventually reached $71,200. The same evening, in the course
of a reception tendered to the Archbishop and his guests, public an-
nouncement was made by the Hon. R. C. Kerens that thirty-two lay
members of the Church of St. Louis had subscribed for the Cathedral
a sum aggregating $260,000, four of these donors contributing $25,000
each. This spontaneous act, on the part of the laity was a great sur-
prise and still greater encouragement to the Archbishop. Adding to-
gether the sum of $250,000. that had been accumulated by his pred-
ecessors, and was now in his hands, and the liberal contributions from
the clergy and the laity, the Archbishop could announce an initial
fund of $600,000. To raise the remaining amount of $400,000, to make
up the required million, seemed but a matter of time : the erection of
the great Cathedral was now assured.
But there were many other matters of importance that required
attention and study: the choice of an architect and the selection of
a plan.
"As it stands today," says Dr. Souvay in his historical Sketch,
"The Cathedral of St, Louis is the result of a building process
that has been carried on since the summer of 1905, when designs were
drawn up by various architects of America, France and Germany, ac-
cording to the plan of Archbishop Glennon, for a competition contest.
The mot d'ordre was: We want a million dollar structure that shall
not be classic, Gothic or Renaissance."4 Three styles of Church-build-
ings were excluded: the classic, the Gothic and Renaissance, perhaps
a Archbishop Ireland's Sermon, "Globe-Democrat," May 15, 1905.
* "The Cathedrals of St. Louis," p. 34.
644 History of the Archdiocese of St. Louis
for no other reason than that the cities of America, and St. Louis in an
eminent degree, already contained a large number of beautiful repro-
ductions of European Churches in one or the other of these accepted
forms of architecture. A number of famous architects of St. Louis,
Boston, New York, Paris, Vienna and Cologne were invited to submit
sketches. It was to be the largest church in the United States, with a
seating capacity of 4,500, it must be magnificent in outward appearance,
and the cost of the rough structure was not to exceed $1,300,000. At
the same time a building Committee consisting of prominent Catholics of
the city was appointed to study the sketches and to select and pass on
their respective merits. On the first of August the Archbishop sailed
from New York to Ireland to visit his venerable father. Then he
started out to study the most famous Cathedrals of England, France
and Germany, especially Paris, London and Cologne. During his ab-
sence the affairs of the Diocese were administered by the two Vicars-
General, J. A. Connolly, and Otto J. S. Hoog. The Archbishop arrived
in Queenstown on August 5th. At Thurles he met Archbishop Ryan
of Philadelphia. He sailed from Queenstown on September 9th, and
reached home on Tuesday September 18th, unheralded and unattended.
As to his Cathedral project, he said, that the building was to be a com-
bination of Romanesque, Byzantine and Renaissance, and that the end
of October had been fixed as the time when the plans for the structure
must be in the hands of the Committee. On the very day of his arrival
in St. Louis the Archbishop announced that Fathers Crane and Randall
had been appointed diocesan missionaries and would depart in October
for Washington to enter the Paulist College for a special course of
instruction. ' '
The Fifth Diocesan Synod of St. Louis was opened at Kenrick
Seminary on October 3rd, 1905, with Pontifical Mass. Within less than
three hours the business of the Synod was transacted, the consultors
and other boards of the diocese were named, and the Decrees of the
Fourth Synod were promulgated anew, with a few unimportant changes
in regard to church-music, theological conferences, and the transition
from one parish to another. Father Van der Sanden was retained as
Chancellor and Fathers Hoffman, Tallon, May, Holweck, Coffey and
Tannrath formed the Archbishop's Board of Consultors. Father Francis
Goller's elevation to the dignity of a Roman Prelate was announced.
The Archbishop spoke in a general way about the new Cathedral,
but divulged none of his plans regarding the building. He thanked
the priests for their liberal offering, but urged them to impress on their
parishioners the necessity of assisting, even in a small way, the large
undertaking.
The special committee appointed to make a selection from among
the designs submitted, after a long session held on February 12, 1906,
Planning I In New Cathedral 645
and enlivened by several spirited arguments, finally rendered its verdict
in favor of the designs presented by Messrs. Barnett, Haynes and Bar-
nett, of St. Louis. The architects at once set about to draw their detailed
plans. In announcing, on September 2nd, 1906, that the work on the
building would commence as soon as the architects were ready, the
Archbishop remarked: "We hope to have a very large and beautiful
structure. Its seating capacity is estimated at between 4,000 and 5,000,
and its cost will be at least $1,000,000. We do not expect to go into debt.
It is a bad thing to have a mortgage between you and the Almighty."5
Thus the project of the Cathedral building rested for a year ; whilst
the building fund was increasing from day to day, and the architects
were laying down the details of their magnificent plan.
The Cathedrals of St. Louis," p. 34.
Chapter 3
THE LAYING OF THE CORNER STONE
Wherever there are many minds employed on a great undertak-
ing, there will arise a number of doubts and misgivings to threaten its
success or at least to delay its progress. After the plans of the Cathe-
dral had been completed,, questions that seemed to have been definitely
settled, arose once more : Is the chosen site in every way satisfactory ?
Should the Cathedral not be placed further West I And can the ground
really support the tremendous mass of stone and mortar that is to
be raised upon it? A special committee was appointed to canvass the
various sections of the West End for a better location: Their report
was in favor of the site chosen by Archbishop Kain. To satisfy every
lingering doubt, the soil was tested down to rock bottom and found
to be fully satisfactory.
Ground was broken for the structure on May 1st, 1907, by the
Archbishop, attended by Archbishop Harty of Manilla, Father Frauds
Giifillan, the new pastor of the Cathedral chapel, and Father Tannrath
of St. Agnes Church, as well as George D. Barnett, the architect, and
Jerome F. P. Casey, contractor. No speeches were made. The founda-
tion was expected to be completed within six months. Bids for the
contract for the main structure were to be opened on July 15th, 1907.
The parochial residence which stood on the site of the pro-
posed Cathedral was put on rollers and removed to the northwest
corner of the block, within sixty days. Work on the foundations was
progressing rapidly; and the time seemed near for awarding the con-
tract. But now another delay occurred. The circumstances that led
up to it are succinctly stated by Dr. Souvay in his sketch: "Early in
April was the date scheduled for the awarding of the contract. But then
much discussion arose as to the kind of stone to be used in the con-
struction; some of the members of the Cathedral Board suggested
granite, others, Bedford stone, others still, granite and Bedford stone
combined. The committee of five appointed to decide definitely upon
the material, reported on Thursday evening April 9th, 1908, in favor
of granite, whereupon granite was unanimously decided upon by the
Board. All the bids submitted took Bedford stone into consideration ;
the verdict of the Board, therefore, involved the resubmission of the
bids, as granite in the ornamentation alone raised the cost of the
structure $300,000 more. The granite to be used was understood to
be the gray or white sort quarried in Vermont and New Hamsphire
(646)
The Laying of the Corner Stone 647
On May 10th, the contract for the superstructure, amounting to $1,-
000.000, was let to the firm of J. E. Robinson and Son, of New York."1
On June 26th, 1908 the Sixth Diocesan Synod was held at the
Kenrick Seminary: the Archbishop presided; the Rev. Dr. Joseph
Selinger as Promotor Synodi and the Rev. J. J. Tannrath as Secretary.
After mass was said by Vicar-General Connolly, about four hundred
priests responded to the roll call. The Papal Encyclical "Pascencli
Gregis" regarding Marriage was enthusiastically accepted. The recent
Papal Decree "Ne Temere" regarding Marriage was explained in all
its bearings, and the rules and regulations of the Diocese in regard to
this matter were altered in conformity writh the Decree. The Law of
the Baltimore Council, regulating the sale and use of intoxicants at
Church festivities was enjoined upon all the clergy, in order that Church
discipline and decorum might be evident in all the gatherings of our
people. The various church boards were reappointed, as no changes
seemed necessary. In regard to the Cathedral, His Grace asked and
exhorted the clergy to raise a fund of $500,000 among the laity of
the diocese. No parishes at present were to be assessed; but the
members of the many parishes throughout the Diocese were expected
to contribute according to their means for the up-building and perfect-
ing of this great undertaking.
At the request of the Synodal Board His Grace, promised to issue
a special Pastoral Letter, "De Aeclificanda Cathedrali." The Special
Committee appointed to assist the Archbishop in the collection of the
fund of half a million from the members of the various parishes of
the diocese was composed of Fathers P. W. Tallon, H. Hukestein,
Patrick Dooley, E. J. Lemkes, Timothy Dempsey, P. J. O'Rourke,
William Randall, J. J. Tannrath and Francis Brand, with a repre-
sentative from each one of the four great missionary Orders of the
diocese, the Jesuits, Redemptorists, Vincentians and Passionists.
The Pastoral Letter was issued August 25th, 1908, and read in all
the Churches of the diocese on the following Sunday : The main points
of the document are contained in the f ollowTing extracts :
"It does not appear unreasonable nor unfair to invite the numer-
ous and devoted people of this diocese to now enter into this great
work and bring the project to a satisfactory conclusion. If a few
have been able to do so much, then many should certainly be able to
do the rest. It is our ambition to have every family of the Diocese
re presented in this work.
"This Cathedral is to be the Mother Church of the Diocese, not
for the wealthy few, nor even for the generous subscribers, but for
i "The Cathedrals of St. Louis," p. 3;
648 History of the Archdiocese of St. Louis
all the people of the Diocese, and this is an added reason why all
the people of the Diocese should have their hand in its upbuilding
and be among the subscribers. As with the subscriptions received here-
tofore, so it shall be with all subscriptions to be received in the future,
namely, that only one-fifth of the amount subscribed would be asked
for this year and so until it is all paid.
"Our appeal is now made to the generous and devoted people of
the Archdiocese of St. Louis. We ask for five hundred thousand
($500,000) dollars, which, with the eight hundred thousand already
subscribed, will complete and fully equip your new Cathedral."2
At the same time the announcement was made that the ceremony
of laying the corner stone of the New Cathedral would take place
Sunday, October 18th, and would be preceded by a Catholic parade,
to add to the impressiveness of the scene, and to show by its number
and decorum that the faith of St. Louis is still alive and has a work
to do.
All the parishes of the city, seventy-seven in number, as well as
those of the neighboring towns, immediately began organizing their
contingents on military lines. Only men were to participate in the
parade. Under the Grand Marshal Amedee V. Reyburn three divisions
were formed under Joseph P. Hartnett, Thomas A. Dooley and Casper
Wolf, as division commanders. Each division had two brigades. Great
enthusiasm was manifested everywhere : The estimates as to the num-
bers that would take part in the demonstration ranged from twenty
to thirty thousand. At last the great day dawned, Sunday, October
19th. It was a beautiful, bright and balmy day. The column started
from Beaumont and Pine Streets, with every side street to Grand
Avenue filled, both north and south, with reserve platoons of marchers,
waiting for their turn to fall in line. Down Pine Street to Theresa
Avenue moved the glittering hosts, over Theresa Avenue to Lindell
Boulevard and west on Lindell Boulevard to Kingshighway, and thence
to the Cathedral site. Thousands of floating Church banners and flags
of our Country, martial music from forty bands, and the steady tread
of forty thousand marching men, twelve abreast, between two deep,
solid ranks of cheering men and women, formed the grandest religious
demonstration ever given west of New York. Every nationality of the
Caucasian race and a few others were represented in this wonderful
manifestation of Catholic faith.
Standing bareheaded, clothed in his official regalia, tall and dis-
tinguished among his brother Archbishops and Bishops, Archbishop
Glennon watched the procession on its stately way. Beside him stood
2 The Pastoral Letter appeared in the " Sunday Watchman," September 6,
1908.
Tin Laying of tht Corner Stone 649
the Apostolic Delegate, Archbishop Diomecle Falconio, who had come
to bless tin- corner stone All around them stood the Archbishops:
John M. Farley of New York. John Ireland of St. Paul. James Blenk
of New Orleans. Kelly of Sidney. Australia, Patrick Quigly of Chicago,
and Bishops J. D. O'Connell, Rector of the Catholic University at
Washington. Edmund M. Dunne of Peoria; Theophile Meerschaert of
Oklahoma; Nicholas A. Gallagher of Galveston; John B. Morris of
Little Rock; Richard Scannell of Omaha; Maurice F. Burke of St.
Joseph; John F. Cunningham of Concordia; James J. Hartley of
Columbus; Camillus Maes of Covington; John P. Carroll of Helena;
Thomas Lillis of Leavenworth ; Patrick A. Ludden of Syracuse, and
John PI. Hennessey of Wichita. Before the end of the parade the
Papal Delegate and Archbishop Glennon quickly left the reviewing
stand: then His Excellency, attended by the two Yicars-General of the
diocese blessed and laid the corner stone on the southeast corner of the
spacious Cathedral foundations. Monsignor Francis Goller served as
assistant Priest, Fathers John A. Hoffmann and Patrick Tallon as
Deacon and Subdeacon, Fathers Tannrath. M. S. Ryan and J. Spencer
as Masters of Ceremonies. In the meantime the Archbishop returned
to the grand stand and, at the close of the parade, delivered an address
full of gratitude and reverence for the ever memorable past, and of
joyous hope for the future, concluding with a variation on the majestic
words graven on the corner stone: "To Christ, the Victor, we raise
this temple; to the worship of the One True God; in the faith of
St. Louis and St. Peter, to the perpetuation of the faith of our
Fathers."
During the Archbishop's impassioned address darkness gradually
settled down upon the vast multitude gathered in a compact mass
around the foundations.
Only the great derrick, that had lifted the corner stone in place,
stood out in bold relief against the darkened sky, with its mighty arm
extended over the spectral scene, when suddenly, a flaming cross burst
forth and hovered high in air over the site where all the pomp and
ceremony of the Church had attended the laying of the corner stone.
And underneath its full brightness stood the Archbishop, speaking to
his people, with an eloquence born of the occasion; speaking of the
faith and courage of his predecessors: it was all so strange, so over-
whelming in its significance : The electric lights that had been lit to
illumine the scene, had become the flaming symbol of the Catholic
faith of St. Louis.3
3 The papers of the day relate that hundreds of people from a distanc
the flaming cross and hurried westward to see what it meant.
650 History of the Archdiocese of St. Louis
As the Archbishop ceased speaking the Apostolic Delegate chanted
the papal blessing bestowed in a cablegram from the Holy Father Pins
X. So ended the greatest day the Catholic Church in St. Lonis had
seen, a day that was not to be equalled until the consecration of the
Cathedral eighteen years later.
Two weeks after this event the Archbishop was on his way to the
Eternal City, to make his report to the Holy Father. In his absence
the affairs of the diocese were administered by the two Vicars-General,
J. A. Connolly and 0. J. S. Hoog.
When he arrived in the center of the Christian world a great
change had taken place in the American Church. On November 3, 1908
the rnle of the Sacred Congregation of the Propaganda over the ec-
clesiastical hierarchy of the Chnrch in the United States terminated,
and its missionary status was changed into that of canonical dioceses
and parishes, all of equal rank with the older church organizations of
Europe, dealing directly with the Pope. In this sense, also, the Arch-
bishop, at the corner stone laying stood at the threshold of a new era.
Chapter 4
CATHOLIC SOCIAL WORK
Five years had now elapsed since Bishop Glennon became Metro-
politan of St. Louis. During this time he busied himself with a multi-
tude of important matters of a charitable nature which must now be
recorded. Whilst perhaps the building of the great Cathedral was
uppermost in his mind, yet his interest in various branches of social
work, held even a prior claim on his affections. Since his consecration
as a Bishop of the Church of God, the claims of God's favorite children,
the poor, the forsaken, the persecuted, and even the straying and way-
ward, have constantly engaged his attention as expressed in sermons,
in lectures and in organized activities. As Archbishop of St. Louis,
however, he found greater opportunities of realizing his ideas and
plans for the betterment of social conditions among his people.
First and foremost, there is the institution sponsored by Archbishop
Glennon as having the purpose of counteracting the evils of a home-
less and roving life, the Home that now bears the name " Father Demp-
sey's Hotel," instead of the original title "The Exile's Rest." It was
on July 11th, 1898 that Father Timothy Dempsey was appointed pastor
of St. Patrick's Church. The district in which St, Patrick's church
is situated has greatly deteriorated since its foundation in 1844 : in
fact it might be designed by the malodorous title of "Slums." The
good pastor had ample opportunity to study the baneful effects of
the dingy saloon and the cheap lodging house on the thousands of men of
a roving disposition, who flocked to the city throughout the year.
Father Dempsey conceived the idea of a home for the weary wanderers
and the men with scant means in their pockets, where, for the price of
a dime, a clean comfortable bed, hot or cold bath, stationery and access
to the reading-room might be secured. Wholesome food was also to
be provided. The conviction of the necessity of such an institution
grew stronger from year to year, and at last took outward form. The
beginning was made on December 6th of the preceding year, when the
old Shield School was bought and work was begun in remodeling the
building for hotel purposes. Sunday, May 5th, of that year "Father
Demsey's Hotel" as Archbishop Glennon baptized it on its birthday,
was opened amid a large assembly of distinguished visitors, among
them the Archbishop, the Mayor and the Postmaster of St. Louis.
Mayor Wells praised and thanked Father Dempsey for having done
an act in the interest of the Commonwealth by making worthy citizens
out of the despondent and reckless. Father Demsey's Hotel at the time
of its opening had sixty-eight rooms with two hundred and seven beds.
(651)
652 History of the Archdiocese of St. Louis
In 1908, not less than 7,953 guests were entertained. The average
number throughout the years of its existence was 10.000. The name
"Exile Rest" is now applied to Father Demsey's lot in Calvary
Cemetery, where the earthly remains of his proteges are to find their
last resting place. It contains the graves of more than one hundred
and ninety workingmen who might otherwise have been consigned to
Potter's Field. In addition to his Hotel for AVorkingmen "Father
Tim," as everybody calls him, has established a similar "Hotel for
Working Girls, where they can live in comfort on small pay, secure
from the temptations of the Street, the "St. Patrick's Day Nursery
and Emergency Home," a "Home for Convalescents." "All these in-
stitutions have been enlarged as the needs increased, maintained and
have filled fields of the highest usefulness in giving comfort and aid
to those who suffer from poverty or misfortune. Father Tim himself
is a St. Louis Institution.
"Both employers and employed sought his potent aid in settling
their conflicts and bringing peace.
He settled forty-six labor disputes and strikes to the satisfaction
of both sides.
The second Institution is Father Dunne's Newsboys' Home and
Protectorate, opened on February 6, 1906. Realizing the sad condition
of poor boys who are obliged to earn their living as newsboys, or boot-
blacks, in fact, of all homeless boys who are too old to find shelter in
an orphan asylum, Archbishop Glennon decided to establish a home for
such children. The proper man for founding and conducting such an
institution he found in Father Peter J. Dunne, the assistant at St.
Rose's Church. At the quarterly meeting of the St. Vincent de Paul
Society, a subscription fund of about $1,200 was raised by individual
members as to the nucleus of the great work. The Archbishop headed
the list with $100. This was early in 1906. '
On February 6th. of that year Father Dunne took possession of
a rented house at 1013 Selby Place. Three boys were installed in the
Home on the day of the opening. The house was as bare almost as the
pavements or doorsteps on which the boys had been accustomed to
sleep : but soon Father Dunne found generous friends : not so much
among the wealthy, but among the poor. An unexpected difficulty
arose : the neighbors did not want to have such an institution among
them, and began to agitate against it. Every mischief perpetrated there,
was charged to Father Dunne's Boys. Selby Place was no longer an
enjoyable place for Father Dunne ; but he could not move before he
had found a new home. The idea of a Newsboy's Home seemed to have
gotten on everybody's nerves. At last the good Father secured a house
located at 2737 Locust Street where he removed with his thirty-five
boys, May 4th, 1906. All this work had been done by Father Dunne
Catholic Social YYork 653
in addition to his priestly duties as assistant at St. Rose's and after-
wards al St. Patrick's Church. But now he was freed by the Arch-
bishop from all other duties save that of Head and Factotum of the
Newsboy's Home. To feed and clothe his boys, to provide the younger
ones with opportunities to attend school, and the older ones with posi-
tions in the city, and to supervise the affairs of those selling papers.
The duty of attending the Juvenile Court also devolved upon him. Then
he established a printing plant in the Home, and issued a monthly
publication devoted to the interests of the Home.
Rents were high and present quarters were insufficient for the con-
stantly growing family of boys. Father Dunne wished to buy one of
the old mansions that had been forsaken by their former owners. But
one of the patrons of the home urged him to build a new home that
would serve all his purposes. A plot of ground on the corner of
Washing-ton and Garrison Avenue was offered him at the price of
$30,000. The amount seemed beyond reach: yet Father Dunne, one of
that class of persons whom the Scriptures describe as "having nothing,
yet possessing all things," boldly approached thirty of the wealthy
business men of the city for a contribution of $1,000 by each and every-
one ; and he succeeded in a short space to raise the $30,000 and to buy
the coveted property. There was an old mansion on the place into which
Father Dunne now transferred his establishment on November 10th,
1907. A beautiful chapel was erected in connection with the building and
in June 1912 an addition was erected, to serve the growing needs of the
Home. In the course of time Father Dunne received many large dona-
tions from wealthy citizens, among them one donation of $16,000, from
1 ' An Unknown Friend. ' '
As Archbishop Glennon said at the dedication of the Newsboy's
Home on Sunday November 10th, 1907, "The work Father Dunne is
doing is far more heroic than rescuing women and children from a burn-
ing house or the river. ' '
Who Father Dunne is everybody knows, in St. Louis and in the
State, and we may add in every town and hamlet of our country. A few
words about the early life of such a man will not seem out of place
here. In fact, they will furnish encouragement to young men struggling
under adverse circumstances, and keep them from complaining, that
they never got a chance. Peter Joseph Dunne was born of poor but
honest and pious parentage in Chicago, June 29th, 1870. When Chicago
was devastated by the great fire of 1873, the Dunne family removed to
a farm near Council Grove, Kansas. Here the young Peter Joseph spent
eight years of happy childhood, broken, however, in his ninth year
by the death of his mother. Early in 1882 his father sold the farm
and sought employment in Kansas City. The brothers and sisters of the
youthful Peter Joseph were placed in Orphan Homes, but he himself
654 History of the Archdiocese of St. Louis
worked his way through life in a printing shop. His Father died on
Good Friday 1882. The small sum of money the Father had received
for his farm, was lost through a faithless administrator. With the de-
sire in his heart to become a priest, but not knowing how to attain his
ideal, he worked in a dairy, then in a blacksmith shop, then as a team-
ster. His first use of his savings was for the purchase of a scholarship
in night school. But mental application was so very difficult that he
became discouraged and turned to the business of a dairyman, and
finally to that of a horse trader.
Failing in this dangerous trade, Peter Joseph turned his face to
St. Louis: He worked with pick and shovel on the city water works,
then he became a teamster once more, then he worked for the Missis-
sippi Valley Glass Company, and then invested his savings in a team
of mules. When the panic of 1893 reached St. Louis, and almost all
public works were stopped, he sold his team and found employment as
night watchman at the St. Louis University. It was now, in his twenty-
fourth year, that the desire for the priesthood took possession of Peter
Joseph's heart with renewed vigor. And he found a friend who made
it possible for him to attain his almost hopeless purpose. It was Arch-
bishop Kain who adopted him for the diocese and sent him to Kenrick
Seminary. On June 13th, 1903 Archbishop Glennon ordained Peter
Joseph Dunne, who had thus passed through the furnace of affliction,
to undertake and accomplish a work that is heroic in its nature and
stands among the chief glories of the Archdiocese, Father Dunne's
Newsboys' Home and Protectory.
Both Fathers Dempsey and Dunne have been honored by the Holy
Father with the dignity of Roman Prelates.
Whilst these noble works of social welfare, though inspired and
encouraged by the Archbishop, were really the creations of the two
distinguished priests whose name they bear, the remaining work of
sociological importance to be treated in this chapter, owes its origin
to Archbishop Glennon and was carried out almost single-handed by
His Grace. It is the Colonization Realty Company organized in 1905.
The purpose of the Archbishop in engaging in the Colonization
movement was to attract Catholic colonists from the overcrowded cities
of the East and European emigrants, who are for the most part agricul-
turists, to the fertile fields of Missouri. Coming from Italy, Russia,
Poland, and the eastern crownlands of what was Austria, as most of
those later immigrants do, they are of the Catholics Faith, but, remain-
ing in the large eastern centers, or being carried into localities where
there are no Catholic churches, they often lose all religion. The move-
ment inaugurated by Archbishop Glennon is intended for the benefit
of the aliens who need help for building their homes. It is to save them
from the squalor and poverty of the large cities and to place them in
Catholic Social Work 655
rural districts where they will be given a good start in the way of home
building. "The movement," says the Archbishop, ''will aid in building
up strong country parishes, where not only the religion, but the language
and the national tastes of immigrants will be protected.'' In July
the Archbishop purchased more than twelve thousand acres of land
in Dunklin County for the purpose of colonization. Within a short
time after this purchase, thirty Catholic families arrived and began the
making of homesteads. In October, 1905, Father Frederick Peters was
sent to the colony as its rector and general adviser. A sawmill was
established to saw the timbers into lumber for the frame houses of the
pioneers. Thus a little town grew up which was named Glennonville
in honor of its founder. The church is dedicated to St. Teresa. The
parish supports a school with eighty pupils. A lay-teacher is in charge.
There are two other colonies that owe their existence to the efforts of
Archbishop Glennon's Colonization Realty Company, that of Knobview,
in Phelps County, where Father Octavio Leone built a small church in
honor of St. Anthony and which was dedicated by Archbishop Glennon
in 1906. The other colony is that of AVilhelmina in Dunklin County,
organized by the Rev. Vincent Tesselaar, O.S.M.
Starting his priestly life as a Professor of Philosophy and the
Higher Mathematics, Father Tesselaar was sent to the forest-wilds of
Southeast Missouri to recuperate his health, and to transform the
wilderness into a Catholic settlement under the auspices of Archbishop
Glennon and his Colonization Realty Company. There are about fifty
families of Dutch extraction settled at AVilhelmina, and there is room
for fifty more. The present chapel of the place was dedicated May
12th, 1910, in honor of the Sacred Heart. In 1920, the pastor intro-
duced the Ursuline Sisters of Mount St. Joseph in the School. About
seventy children are in attendance. The parish built a good substantial
house for the pastor and another for the Sisters. Two young men of
the place have become priests, and two young ladies have joined the
Ursuline Xuns, certainly a very good showing for a colonial town.
At the annual meeting of the Archbishops of the United States,
at Washington, D. C. on April 27th, 1911, the question of immigration
and colonization as advocated by the Archbishop of St. Louis, was
discussed, and it was resolved that a special meeting of that body
should be held at St. Louis, May 2nd and 3rd, in conjunction with
the representatives of the Catholic Colonization Societies of the Lnited
States. A national organization was formed, with headquarters at
Chicago. The aim of the Society is to protect Catholics of modest means
who desire to purchase farmlands.
Of the minor Catholic organizations for social service purposes
established under Archbishop Glennon's regime, we can but mention
the following :
656 History of the Archdiocese of St. Louis
Association for the Care of Convalescent Girls and Women, Mrs.
William L. Igoe, President.
Catholic Instruction League, Miss Inez Specking, President, with
twenty-seven Catechism Centers and two hundred and fifty-three
teachers.
Catholic Outing Home, Mrs. J. L. Hornsby, President.
Catholic Women's Association with employment department, lunch
room and hospital Committee.
St. Louis Catholic Women's League of Missouri for patriotic,
charitable and civic work.
Guardian Angel Settlement conducted by Sisters of Charity.
St. Joseph Social Center for the purpose of assisting Catholic
families not otherwise cared for in religious, economic and physical needs-
The Queens Daughters to promote the performance of the spiritual
and corporal works of mercy.
St. Elizabeth's Settlement of the Centred Verein to do constructive
social work, to conduct a Day Nursery, Kindergarten, lunch room for
school children, and to carry on family visitation. In charge of Xotre
Dame Sisters and one lay worker, who also renders spiritual and
material aid to the Catholic patients in the maternity Ward of the
City Hospital. Conducted by the Central Bureau of the Central Verein,
3835 Westminister Place, supported by the Central Verein, co-operating
societies and their members.
Sisters of Mercy Home for Girls. Corporate name, "St. Joseph's
Convent of Mercy." For accommodation of working women, who de-
sire a suitable and safe boarding place; without distinction of class,
nationality or creed. The Home is self-supporting. In charge of, and
conducted by, the Sisters of Mercy.
All these organizations, and many others of earlier date, were
banded together in 1911, under the title of the "Catholic Charities
and Kindred Activities of the Citv of St. Louis."
Chapter 5
VARIOUS ACTIVITIES OF THE CATHEDRAL BUILDER
After a nine weeks trip abroad, during which Archbishop Glennon
visited Rome for the Sacerdotal Jubilee of Pope Pius X, the return
voyage was made on the steamship Compania. On his arrival in New
York the keen student of human nature expressed his judgment of the
character of the Supreme Pontiff: "The Holy Father is not only a
good man, but an able man also. If he is not so great, perhaps, as
some of his predecessors, he is strong, able and good. He is not
a politician in the sense of participating in the affairs of the world
powers. He is less interested in what is going on in things extra, than
things intra (muros ecclessiae).
The Archbishop arrived in St. Louis on January 12th, and im-
mediately took up his usual round of episcopal functions of preaching,
confirming, laying of corner stones and church dedications. August
2nd, found him in Mobile, Alabama, making an impressive address on
the Catholic University at the great convention of the Knights of
Columbus : On August 14th, he preached the sermon at the dedication
of St. Mary's Cathedral in Salt Lake City, the peroration of which in
praise of noble christian womanhood was pronounced "one of the most
perfect things ever uttered by human lips."
But a number of important home duties awaited the Archbishop
in September. The dedication of the Church of the Visitation in
Vienna, of which Father John Fugel was the pastor, and the opening
of the Kenrick Seminary, September 22nd, each demanded his presence,
and an address. Then preparations had to be made for the Celebration
of the Centennial of the City of St. Louis, which was set for the first
week of October, a civic affair, to which the Church was to give the
proper religious setting. The solemn opening of the celebration took
place in the city's first Church, the Old Cathedral, Sunday, October
3rd. Bishop John J. Hennessy of Wichita, a native of the parish,
was the celebrant of the mass, Archbishop Glennon spoke in glowing
words of the early history of the Church of St. Louis. The heads of
the city administration attended the ceremonies. In the afternoon the
pupils of the Catholic Schools, 20,000 in number, assembled on Art Hill,
Forest Park, to do honor to the Crusader King, the Patron Saint of
the City and diocese, whose bronze statue crowns the hill. On the
afternoon of the fifth day of the Centennial Celebration, October 7th.
thousands of St. Louis Catholics made a pilgrimage to the old Church
and Cemetery of Cahokia, the oldest in the Mississippi Valley. It
(657)
658 History of the Archdiocese of St. Louis
was among the silent monuments of the earliest pioneers of the Church
of the West, that the inspiration was given by the Archbishop of St.
Louis, for the foundation of a Catholic Historical Society "which will
do for Catholic monuments, what the Missouri and Illinois Historical
Societies are doing in the civic order." On the Sunday after Thanks-
giving-day the new Church of the Holy Ghost Parish was dedicated
by the Archbishop. On December 13th, he spoke at the dedication
of St. Mark's new school on "The Reason Why the Catholic Church
stands for Education."
December 20th, 1909, was the twenty-fifth anniversary day of
Archbishop Glennon's elevation to the priesthood. The priests of the
diocese had been making preparations for some time previous for a
grand Jubilee celebration : but His Grace forbade any public demonstra-
tion, in view of the fact that the Catholics of St. Louis had so gener-
ously responded on two recent great occasions, those of the Centennial
Week, and the laying of the Cathedral corner stone. All he asked for
was a bouquet of masses and prayers. But the movement of honoring
the beloved prelate, only gained in strength. Archbishop Ryan of
Philadelphia came to join the priests and people of St. Louis, felici-
tating the Jubilarian. The festivities were held at the Kenrick Semi-
nary. The Archbishop celebrated Mass at 6 o'clock; at which five
candidates for the priesthood were ordained. In his address to the
young levites he adverted to the happy day twenty-five years ago,
when he himself had been ordained by Bishop Hogan. The celebration
in honor of the Jubilarian was held in one of the large study-halls
of the Seminary. Seated between Archbishop Ryan and Bishop Hen-
nessey he listened to the addresses, poems and songs given by the stu-
dents, and afterwards took part in a banquet at the Seminary. Presi-
dent Taft offered his congratulations and best wishes in a familiar
letter, and the Holy Father sent his fatherly blessing. A brilliant
public reception at the Archbishop's House closed the festivities.
On January 9th, 1910, the Papal Delegate D. Falconio and His
Grace of St. Louis dedicated the spacious and richly decorated Church
of St. Anthony, built by the Franciscan Brother Anselm Wolff. On
the 28th, of the same year the Archbishop attended the first Land-
Congress ever held in Missouri. The meeting place was Springfield,
in the heart of the Ozarks. The distinguished prelate dwelt at length
on the advantages of country life, picturing the vision of village
joined to village, like the pearls of a necklace; and of the hillsides
peopled by the various races of Europe, crowding one another in the
large cities, and yet fit to become lovers of their homes and their
liberties, and new sources of wealth for the Commonwealth.
On April 9th, Archbishop Glennon dedicated the new church
of St. Anne, and gave great praise to its pastor the Rev. 0. J. McDonald.
Various Activities of the Cathedral Builder 659
Montreal in Canada, said to be the most thoroughly Catholic City in
America, had the distinction of being selected for the first general
Eucharistic Congress held in America. It was the twentieth one in
the long series of these Congresses; Its three centuries of Catholic life
promised a grander demonstration than any so far witnessed in the
proudest cities of the Old World. The Holy Father's special representa-
tive at the Congress was Cardinal Vincenzo Vanutelli, "old in years
but young in spirit and energy." It speaks well for the St. Louis
Archbishop's reputation for masterly eloquence that he was chosen to
deliver the sermon on September 10th, 1910, at St. Patrick's Church,
Montreal, the center of the largest English Congregation in Canada.
Cardinal Vanutelli gladly accepted the invitation to visit the city of
St. Louis. He arrived on September 24th, and was honored on the 27th,
by a magnificent parade of the Catholic children of the city about
25,000 strong. The Cardinal was delighted with the spectacle and
clapped his hands, saying: "It is glorious."
From St. Louis Cardinal Vanutelli traveled by slow stages to
New York, where the Cathedral of St. Patrick was to be consecrated
on Sunday, October 5th. Two other Cardinals, James Gibbons, of
Baltimore, and Michael Logue, Archbishop of Armagh and Primate
of All Ireland, were also to honor the occasion by their presence.
Archbishop Glennon of St. Louis was selected to preach the consecra-
tion sermon. "It was described as a masterpiece in thought and ex-
pression. A few weeks later the Archbishop, on his confirmation tour
in Central Missouri, paid a visit to the Missouri Penitentiary, and in
kind hopeful words addressed the convicts there as "My dear Brothers."
Two civic events in which the Archbishop took a leading part may
be mentioned here : the unveiling of the Monument to General James
Shields at Carrolton on November 12th, and the opening of the McKinley
Bridge at St. Louis: In the first event the Archbishop made the ad-
dress ; in the second, he blessed the structure with the usual ceremonial
of the Church.
Whilst all these various activities were in progress, the
walls of the Cathedral Avere growing higher and higher in long gray
layers of granite; the facade with its great rose window and two mighty
campanile towers flanking the facade were nearing completion, and
the concrete roof of the dome was being cast. In February 1911 the
hope was expressed, that the exterior work would be completed within
four months, and that the structure would be ready for use within a
year. Four years had now elapsed since work on the foundation was
begun; One more year of patient waiting, and then the consecration.
But "he gains who loses a vain hope," as the proverb has it. The
consecration of the Cathedral was much farther off, awaiting a grander
opportunity that would have offered itself in the early months of
660 History of the Archdiocese of St. Louis
1912. It will be October 18th. 1914, before the first mass will be
said or sung within the walls of the Cathedral, and thirteen years more
must pass before the solemn consecration is held, but then with a
splendor and solemnity and the perfection of order and decorum that
was to make that day the climax of a long succession of glorious days.
Yet the work on the Cathedral went on steadily all these years. As
the plan showed, there were four lateral chapels, each one to be a
marvel of decoration in marble and mosaic; they were to be in honor
of the Blessed Sacrament, Our Blessed Lady, All Saints, and the Holy
Souls : the cost was fixed at $100,000 each.
The Chapel of the Blessed Sacrament was donated by the Hon.
R. C. Kerens, onetime Ambassador at Vienna. The Chapel of All Saints
was donated by Mrs. Anna Hamilton Baily. The Lady Chapel was the
gift of John and Patrick Sheehan, and the Altar in All Souls Chapel
was secured by a bequest from Miss Anna S. Meagher. The magnifi-
cent High-Altar was presented by Mrs. Katherine Mangan McBride.
On June 19th, 1911, a pro-synodal meeting of the diocese was held;
about three hundred priests were in attendance. The Archbishop
presided and made various announcements in regard to Church dis-
cipline, and the general progress of the Church. The various com-
missions and boards were continued for another triennium. His Grace
insisted that the Decree in regard to early and frequent communion
must be fulfilled to the letter. As to the new Cathedral's progress
His Grace could give full assurance : the funds necessary for the
time were coming in satisfactorily. During the summer, rumors were
spread by ill-affected persons that the Cathedral walls were cracking
in man}- places, owing to faulty construction. It was but natural that
there should be some uneven settling of the massive structure, but
there was not the slightest danger of any serious crack in the walls.
In June 1912, Archbishop Glennon gave out the contract for the decora-
tion of All Souls and Our Blessed Lady's Chapels at a cost of $280,000.
At that time he said he hoped to have this work completed within a
year, and would then quietly open the Cathedral, the day of conse-
cration being set at a later date "The Cathedral, so far is out of debt,"
he added.
But a grand plan had for some time filled his mind; the erection
of a great Seminary. On June 23rd, 1912, at the close of the retreat
the announcement was made by His Grace that a site for a new Semi-
nary had been acquired, and that ground would be broken for the
construction of the new edifice sometime in the Fall. The building
would require an outlay of at least half a million dollars. The site
selected was the Old Drumraond Farm, a short distance Southwest
of Maplewood.
St. Louis Cathedral
The cornerstone of this magnificent and imposing structure was laid on
Sunday, October 18th, 1908, by the Most Reverend Apostolic Delegate,
Diomede Falconio, D. D., Titular Archbishop of Larissa. On that occasion seventy-
nine city parishes participated in the grand parade, making the largest demonstra-
tion ever seen in the city.
Various Activities of the ("dihedral Builder 661
Yet the Archbishop's thoughts were constantly recalled to the
Cathedral. On September 15th and 16th, Cardinal Gibbons stopped
over in St. Louis on his way to Wichita, Kansas, where he was to
consecrate the new cathedral, whilst Archbishop Glennon was to preach
the consecration sermon. During his stay with Archbishop Glennon
the Cardinal spent a good part of his time inspecting the vast granite
pile that represented the Catholic spirit of St. Louis. Thus year suc-
ceeded year after the corner stone laying, on October 18th, 1908, years
crowded with diverse activities of far-reaching importance, whilst the
walls of the Cathedral, and the mighty dome were rising higher and
higher. At last, on October 18th, 1914, the Cathedral was blessed and
opened for divine service. A picturesque writer of the day described
the magnificent scene that presented itself, inside and outside the great
building.
"Everything conspired to make the opening ideal. A beautiful
early autumn day with glorious sunbeams playing on the Byzantine
dome ; a magnificent crowd of worshippers and spectators representing
every creed, race and social strata; a happy Archbishop in the middle
of a colorful company of ecclesiastics and seminarians ; a gorgeous
ritual from the stately procession of blessing around the walls of the
Cathedral to the pulse-quickening recessional, while the great throng
burst into a hymn of praise following the Cathedral-filling Te Deum;
a Bishop pontificating in the presence of his fellow Bishops ; a choir
of 300 male voices trained for devotional singing, and a sermon inter-
preting the architectural splendor which filled the souls of that multi-
tude, drinking in the half-finished glories of the Cathedral and its
chapels — these are some of the things that blended in a single religious
event, the magnitude of which must have surpassed even the brilliant
mind of its own creator."1
The Right Rev. John J. Hennessy, Bishop of Wichita, was the
celebrant of the Pontifical Mass. For assistant priest he had the Rt.
Rev. J. A. Connolly, V. G. : Revs. John J. Tannrath and James T. Coffey,
were the deacons of honor, and Revs. Francis J. Jones and E. J. Lemkes
deacon and subdeacon of the Mass. Dr. M. S. Brennan, official master
of ceremonies, was assisted by Rev. J. P. Spencer. On the archiepiscopal
throne sat the Most Rev. John J. Glennon between his two chaplains,
Very Rev. Dr. M. S. Ryan, CM., president of Kenrick Seminary, and
Rev. P. W. Tallon, Rector of the Visitation Church. On the opposite
side of the temporary altar was the bepurpled choir of bishops :
Thomas F. Lillis of Kansas City, John Ward of Leavenworth, J. F.
Cunningham of Concordia, Richard Scannell of Omaha and Thomas
Garrigan of Sioux City, and besides them Msgr. 0. J. S. Hoog, V. G.
Thirty or more priests were present in the Sanctuary.
i Gruenstein, "St. Louis Republic," October 19, 1914.
662 History of the Archdiocese of St. Louis
The sermon on the occasion was preached by the Archbishop. Just
before the sermon proper, His Grace once more gave out the figures
showing the receipts and expenditure to date. The cask receipts, in-
eluding payments due, were $1,729,648 ; whereas the expenditures
amounted to $1,302,000. "We opened without debt," said the Arch-
bishop, "and we have funds on hand for every contract thus far
signed." The prelate then read out the long list of names — hundreds
of them — of contributors and subscribers to the edifice. "To-day,"
he added, "we see the Cathedral finished as a building, though much
still is left to be done in its decoration and equipment. It is because
of this unfinished decoration and equipment that we have deferred for
another year the solemn consecration of this building to the services
of religion and the worship of the Almighty."
The Cathedral as a building was finished, a triumph of architecture
in the Byzantine style, one of the most noteworthy church buildings
in the world. Its chief characteristics are expressed in the words :
massive, splendid, original. In its dignified simplicity of the exterior,
and the majestic dome that crowns the massive walls, it resembles the
Church of Hagia Sophia at Constantinople, from which ancient monu-
ment of Christian art the architect derived his inspiration for the salient
feature of the design. It is the largest Church in all America, measur-
ing 380 feet in length, with an extreme width of 212 feet and a height
of 220 feet from the floor to the top of the dome. The interior was still
in the rough, lacking the Byzantine warmth and variety of color, and
the countless columns of resplendent marble ; and the architraves and
balustrades and arches were still awaiting their covering of rich mosaic.
The loveliest feature of the present Cathedral, the Altar of exquisite
white marble, overarched by the baldachino of silver filigree, supported
by great pillars of delicately tinted onyx, was not as yet in place.
But massive strength, sublime distances were there, and that in a
truly original manner. In this regard the structure of that day might
be compared to the barrenness of the desert under the star-bright dome
of heaven. But, as the Archbishop said in his comparison of the
Byzantine with the Gothic style, the Cathedral "will not be completed
•until it has set on its wall the luster of every jewel, the bright plumage
of every bird, the glow and glory of every metal, the iridescent gleam
of every glass.*'
It took seven years to erect the shell of the vast building with
its many recesses and angles. The completion of the interior went
forward, somewhat intermittently until 1927. Pillar and pylon and
wide spaces of Avail were covered with marble: arch after arch, and
ceiling and dome were covered with gleaming mosaic, and the four
chapels were transformed into veritable jewels of Christian art.
Various Activities of the Cathedral Builder 663
"On July 2nd, 1912, the contracts for All Saints and the Lady
Chapels had been awarded to the Tiffany Company of New York. The
plans and drawings for these chapels were the work of the Italian archi-
tect, Cav. Aristide Leonori, under whose supervision the cartoons
were designed and the marbles and mosaics assembled. These two
chapels were entirely completed in the summer of 1915, and the first
Mass in All Saints' Chapel was celebrated by Archbishop Glennon on
October 10th, 1915; it was a Mass offered for the eternal repose of
the soul of the donor, Anna Hamilton Bailey."
On August 25th, 1915, Feast of St. Louis, the new chancel organ
was blessed by the Archbishop after the solemn Mass in honor of the
Patron Saint of the city. By a sad coincidence, that very same week
the organ accompanied the chanting of the Mass for the obsequies
of John B. Garneau, who, with other members of his family, had donated
the instrument."
"Arrangements for the erection of the high altar, the gift of
Mr. "William Cullen McBride, were entered into with the Gorham
Company of New York on November 17th, 1913, according to the plans
and specifications submitted by Mr. George D. Barnett, one of the
architects of the Cathedral. By All Souls' Day, November 2nd, 1916,
the altar wTas ready for use, and on that day the first High Mass was
celebrated at the new altar. It was a solemn Pontifical Mass sung by
His Grace, the Archbishop of St. Louis, for the deceased benefactors
of the Cathedral."
"The Blessed Sacrament Chapel was ready for use in March 1916,
and was employed in Divine Service for the first time on Holy Thurs-
day, April 5th, 1917, the Repository being erected therein. As was
already mentioned, it was a gift of the late Hon. R. C. Kerens in
Memory of his deceased wife. The work, designed by Mr. George D.
Barnett, wras executed under his supervision by the Gorham Company. ' '
"The Chapel of the Holy Souls was completed in 1926, by the
Emil Frei Company of St. Louis."2
On the occasion of his episcopal Jubilee, June 29th, 1921, Arch-
bishop Glennon said: "This Cathedral is not yet finished. Five years
hence, a century will have completed its circle since St. Louis, dis-
membered from New Orleans, was made a separate diocese. Is it
not fitting that the celebration of this most auspicious event should
mark the completion of the great work, and take place in the Cathedral
dedicated to Almighty God with the solemn rites of Consecration?"
2 Souvay, Dr. C. L., * ' The Cathedrals of St. Louis," p. 40.
Chapter 6
THE NEW KENRICK SEMINARY
When in 1904 the lure of our World's Fair drew the Abbe Felix
Klein of the University of Paris to the "Land of the Strenuous Life,"
he found many things to praise in Catholic St. Louis, and only one thing
to criticise, the Kenrick Seminary. Not, indeed, the Seminary proper,
the professors or the student body, but the old ramshackle buildings on
Cass Avenue that housed them since 1893: "I confided to Archbishop
Glennon, on leaving the Grand Seminary, the painful impression which
had been made on me, by the sight of the buildings, the narrow halls,
the court devoid of grass, and the generally wretched condition of
the place where the clergy of this great diocese are trained; while all
the other establishments rejoice in the light, in the open air, in a healthy
prosperity. The Archbishop was all the more ready to listen to the
expression of these regrets, because he himself feels them, and is resolved
to remove their cause. He explained to me that this convent, an old
one of the Visitandines, had been adapted as well as could be to the
needs of the Grand Seminary, but that this state of things is not to
last. Now, that he has full authority, I am sure that one of the first
uses he will make of it will be to remove his future priests from a
lodging which is at best only suitable for our poor dioceses of Eu-
rope."1
Archbishop Glennon had, at that time, just entered upon his
brilliant career in St. Louis. The great Cathedral was to be his first
building venture.
But the need of a new home for the Seminary was in constant
evidence, although the limited, though rich resources of the arch-
diocese, were all necessarily turned into the one great channel of
Cathedral building. The purchase of the Drummond Farm, a tract
of 373 acres in St. Louis County, now styled Glennon Park, marked the
beginning of the new Kenrick Seminary. On St. Anselm's day, April
21st, 1913, the Archbishop turned the first sod for the building, followed
by the President of Kenrick Seminary, Dr. Ryan, Vicar-General Con-
nolly, the Members of the Seminary Board, and the Architects, Comes,
Imbs and Preuss. The plans call for a building in the English Gothic
style, designed to accommodate about 175 students and twelve professors.
On Thanksgiving day the corner stone of the new Seminary was
blessed and laid in position by His Grace. The weather was cloudy and
i Klein, Abbe Felix, op. cit., p. 203.
(664)
KENRICK SEMINARY
The New Kenrick Seminary 665
threatening: nevertheless a large concourse of its clergy and laity
witnessed the ceremony.
The Archbishop in his address gave a statement of the financial
status of the undertaking. The $50,000. given by the clergy and the
$50,000. given by himself and the $100,000. expected to be raised by
the Christmas Collection, $200,000. in all, would be supplemented by
a bond-issue of $400,000, more than half of which was already sold.
In his Christmas letter the Archbishop dwelt on the importance
of this new undertaking: "The Seminary is the heart of the Diocese.
It is from it and through it that men are equipped to go out to the
people as the "Ministers of Christ" and the "Dispensers of the Mys-
teries of God."
"We had a Seminary in Missouri before we had the Diocese of
St. Louis. . . We inherit all its glorious memories, all its blessed
traditions; among which, not the least are the saintly and learned
men, who taught there, and the great and brilliant students, who passed
from its portals to the evangelization of the West. . . "2
The old building on Cass Avenue has ceased to be a fitting place
for a seminary. . . it became imperative to call our young men from
there, to lead them out to the quiet retreat as Christ and his disciples
to the lonely places, that then He might speak to their hearts."
"The change from the old to the new means a heavy expense:
but we are confident that the devoted priests and people of the Diocese
will make the transaction easy and the financial burden not too
heavy. ' •
"We are glad to announce" wrote the Archbishop in conclusion,
"that some donations have been made to the new Seminary, and take
special pleasure in announcing the donation of the Collegiate Chapel
and the High Altar. The donor of it desires to remain unknown, but
does expect a Mass in return from each of the young priests who go
forth from within its sacred precincts."3
The last time ordinations were held at the old Seminary was
on Sunday, June 5th, 1915. The ordinandi were seven in number, of
German, Irish and Slavonic origin.
At the. beginning of September 1915 the grand building was ready
for occupancy.
On September 12th, the doors of the Seminary were thrown open
to the general public. All were invited to inspect every nook and
corner of the vast structure. At least 25,000 persons, priests and
laymen, came, saw and admired the massive walls and the noble
proportion of the exterior of the building, as well as its picturesque
2 Archbishop's Address, "St. Louis Kepublic," November 30, 1913.
s Idem, ibidem.
666 History of the Archdiocese of St. Lo
ins
setting amid the fine old trees of the Park. The four-story building
is in the form of the letter "H" with the chapel in the center. The
outside dimensions are estimated at 310 by 275 feet. The main entrance
lobby, facing the campus and lake, is reached by a broad flight of
steps, under a carved stone porch over which appears in Gothic
letters :
' ' Venite-Filii-Audite-Me
Timorem-Domini-Docebo-Vos. ' '
The Old Kenrick Seminary was no more : On September 14th,
1915, the students from the old Seminary, and a large accession of
newcomers from elsewhere, a total of 160 matriculated at the new
Kenrick Seminary. Studies were begun at once, but the formal open-
ing was reserved for the Feast of Our Lady of the Miraculous Medal,
November 27th. The Archbishop made a short but pithy address to the
students in which he dwelt on oratory, public reading, and singing,
closing with the words : ' ' The low mass, short sermon and big collection-
order is passing away, and the Church's liturgy is gradually coming
into its own. Deem yourselves privileged in being permitted to sing
the canticles of the Lord; in being allowed to perform on earth the
functions that the angels and saints rejoice to perform in heaven."4
The dedication of the New Kenrick Seminary set for Thursday,
April 27, the thirteenth anniversary of Archbishop Glenn on 's transfer
to the See of St. Louis, proved to be an event of grand proportions
as well as of the deepest significance. The Holy Father sent a beautiful
autograph letter of congratulation and hearty approval. The Apostolic
Delegate, His Excellency John Bonzano, came from Washington to
officiate at the services of dedication : four Archbishops, fifteen Bishops,
six Papal Prelates and three hundred and fifty priests, participated
in the festivity.
After the blessing of the exterior walls, the procession of Sem-
inarians, followed by Archbishop. Glennon and attendants, moved into
the chapel chanting the Litany of All Saints. The Archbishop then
dedicated the Collegiate Chapel to its sacred purpose. After the dedi-
cation the visiting priests and prelates were ushered into the chapel.
Last of all came Archbishop Bonzano, the Celebrant of the Dedication
Mass. After the Gospel Archbishop Edward J. Hanna, of San Fran-
cisco, whose oratorical fame, had preceded him, delivered a masterly
sermon, in which the Seminary was shown to be the institution that
alone can send forth men fashioned after the divine Model, Jesus
Christ, to the conquest of the world. "As teachers they must have
+ Kenrick Seminary Prospectus, 1916.
The New Kenrick Seminary 667
the wisdom of Christ, as offerers of sacrifice they must be holy, as
rulers they must be kind, dignified and strong."5
At the conclusion of the Pontifical Mass the distinguished assembly
of prelates and priests were entertained at dinner by the Seminary
faculty : of the many well known names we will subjoin only those of
the Archbishops and Bishops.
His Excellency, Most Rev. John Bonzano, Apostolic Delegate.
Most Rev. Henry Moeller, Archbishop of Cincinnati.
Most Rev. James John Keane, Archbishop of Dubuque.
Most Rev. Edward J. Hanna, Archbishop of San Francisco.
Right Rev. Maurice F. Burke, Bishop of St. Joseph, Mo.
Right Rev. John Joseph Hennessy, Bishop of Wichita, Kan.
Right Rev. Theophile Meerschaert, Bishop of Oklahoma, Okla.
Right Rev. Edward P. Allen, Bishop of Mobile, Ala.
Right Rev. John Francis Cunningham, Bishop of Concordia, Kan.
Right Rev. Thomas F. Lillis, Bishop of Kansas City, Mo.
Right Rev. John B. Morris, Bishop of Little Rock, Ark.
Right Rev. Edmund P. Dunne, Bishop of Peoria, 111.
Right Rev. John Ward, Bishop of Leavenworth, Kan.
Right Rev. Henry J. Tihen, Bishop of Lincoln, Neb.
Right Rev. Austin Dowling, Bishop of Des Moines, Iowa.
Right Rev. Henry Althoff, Bishop of Belleville, 111.
Right Rev. Thomas Joseph Shahan, Rector of the Catholic Uni-
versity.
Right Rev. Joseph S. Glass, C. M., Bishop of Salt Lake, Utah.
Right Rev. Ferdinand Brossart, Bishop of Covington.
On the day following the dedication of the Seminary, a Solemn
High Mass was sung for the benefactors whose cheerful contributions
had really made "the transition from the old to the new, easy, and
the financial burden not too heavy. ' '
The Lazarist Father U. P. Barr was celebrant, the Apostolic
Delegate presided on the Episcopal throne, and Archbishop Glennon
made an address in simple heartfelt words.
Friday afternoon and the whole of Saturday were spent by Arch-
bishop Bonzano in visiting a large number of the Catholic Institutions
of the city. He was escorted on these visits by Archbishop Glennon,
Bishop Shahan, and Fathers M. S. Ryan, P. W. Tallon, and J. J.
Tannrath. The Institutions visited on Friday were; the Convent of
the Good Shepherd, St. Anthony's Hospital, the Franciscan Monastery,
the Sacred Heart Convent at Maryville, St. Joseph's Orphanage for
boys, the Convent of the Sisters of St. Joseph in Carondelet, the
Alexian Brother's Hospital, S. S. Peter and Paul's Church and Schools,
5 Hanna, Archbishop Edward J., in Papers of the Day.
668 History of the Archdiocese of St. Lo
uis
L'orretto Academy, St. Elizabeth's Institute, the Guardian Angel
Settlement and St. Mary's Infirmary. Then His Excellency expressed
the wish to see the Old Cathedral, thus winding up his manifold
experiences with the sight of the oldest Catholic monument of St.
Louis.
On Saturday visits were made to St. Louis University, Rosati-Kain
High School, the Home of the Little Sisters of the Poor, the Little
Seminary, New Cathedral, St, John's Hospital, Sacred Heart Academy,
the Christian Brothers College, Calvary Cemetery, St. Mary's Orphan-
age, Father Dunne's Newsboys' Home, Father Dempsey's Hotel for
Workingmen. Saturday the Apostolic Delegate was entertained at
lunch by Father Tallon of the Visitation Parish. On this festive
occasion the announcement was made by the Apostolic Delegate that
the Holy Father had raised Fathers Tallon and Tannrath to the dignity
of Roman Prelates.
On Sunday morning Solemn High Mass was celebrated in the
Cathedral by Archbishop Bonzano, whilst the sermon was preached
by the Archbishop.
Sunday afternoon at 2:30 the Conference of Catholic Charities
was held at the Odeon. It was the fitting climax to Archbishop
Bonzano 's visit,
Exhibitions, including songs, dances, recitations and drills, were
made by the following charitable Institutions: St. Anne's Foundling
Asylum, St. Patrick's Day Nursery, St, Joseph's Male Orphan Asylum,
St. Frances Colored Orphan Asylum, St. Mary's Female Orphan
Asylum, the Deaf-Mute Institution, the Guardian Angel Settlement,
and the German St. Vincent Orphan Home. Both the Archbishop
and his guest were deeply moved by the efforts of this little army
of children, every one of which owed its happy childhood, its continued
innocence, its health and, perhaps, its very life to the divine charity
actuating these Institutions. The Apostolic Delegate, whose "win-
someness of deep religious faith and piety" won him the heart of
St, Louis, was delighted with the city, its Archbishop its clergy and its
religious and its people.
"I have been told before coming here," said he, "that St. Louis
is a Catholic City: Now I see with my eyes, I have touched with my
hands, the proof of the Catholicity of St. Louis. By working this
miracle of charity, you have already in your hand the pledge of your
salvation. You certainly have great and noble hearts, for only great
and noble hearts understand and do such things."
Thus closed the four days' festivities of the dedication of Arch-
bishop Glennon's second crown of glory, the new Kenrick Seminary
in Glennon Park.
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Chapter 7
THE SCHOOLS OF THE ST. LOUIS ARCHDIOCESE
The parochial school-system of St. Louis as such, elates back to the
Third Diocesan Synod of 1896, when the decrees of the Third Council
of Baltimore regarding the erection and support of parochial schools
were promulgated by Archbishop Kain. The Synod made reference
to a school-commission, which, however, was not appointed until the
Fourth Synod in 1902. It consisted of Fathers Edward Fenlon, Henry
Hukestein and Urban Stanowski, representing the three dominant
races in the diocese.
Up to this period hundreds of parochial schools had flourished
in the city and in the country missions, most of them taught by members
of religious orders. But, as they owed the origin and continued life
to private effort and enterprize, they were also conducted according
to the best judgment of the individual pastors. Wherever they existed,
they were considered a necessary adjunct to the Church, rounding out, as
it were the parochial ministrations ; but where they did not exist, they
were frequently designated as necessary evils, or unnecessary imposi-
tions on the people. As there was no law or, at least, no law enforced,
the status of the parochial school was doubtful, and its future precarious.
It is true, the earlier Plenary Councils of Baltimore recognized the
great importance of having Catholic Schools in connection with every
parish church, yet did not consider it opportune to legislate on the
matter, but confined itself to recommend and urge the erection of
Catholic schools wherever it was found possible. After the Third
Council of Baltimore there could no longer be any doubt as to the
standing of the Parochial Schools.
But the work of bringing them into a system, by coordinating the
courses of studies, and placing all matters relating to school books,
examinations, and diplomas in the hand of a School-Commission, was the
work of Archbishop Kain. Theoretically, this seemed to supply a long
felt want ; but practically it did not work so well. A Superintendent
of Schools, was wanted to supervise the work of the teachers. After the
Annual Retreat at Kenrick Seminary in June 1910, Archbishop Glen-
non announced the appointment of Father Aloysius V. Gorthoeffner,
pastor of St. Mary's church, as Superintendent of the Catholic Schools
of the diocese. There were then about seventy Catholic schools in the
city with an enrollment of more than 22,000 children. Father Garth-
oeffner thus relieved Father Connolly, Vicar-General and President
of the School Board, from the many obligations of connection with the
(669)
670 History of the Archdiocese of St. Louis
latter office. Father Garthoeffner received an efficient assistant in
the person of Father Amsinger, at St. Mary's, so that he found ample
time to prepare nimself for the arduous work of reorganizing the
Parochial School system, and raising it to a higher level of usefulness.
At the Sixth Synod of St. Louis held after the Retreat of 1910,
Archbishop Glennon made the first move for the establishment of
Diocesan High Schools, by appointing a Committee of three for the
purpose of investigating the need of such schools, and to make arrange-
ments with the priests of the diocese to establish such schools. On
August 18th, 1911, the plan had so far prospered, the School-Superin-
tendent Garthoeffner could announce at the closing session of the
Catholic Parochial Teachers' Institute, that three diocesan High Schools
would be started early in September ; one for boys in the school-building
of S. S. Peter and Paul, where even then a parochial high school was
in operation, and two for girls, the first in St. Teresa's School taught by
the Sisters of St. Joseph and the second in St, Francis de Sales school
taught by the Sisters cle Notre Dame. The boys were to be taught
by the Brothers of Mary. The high school for boys was named for
Archbishop Kenrick : the others were to be named for Bishop Rosati
and Archbishop Kain. A four-years course, either classical or com-
mercial, was to begin at once. The Archbishop fully approved Father
Garthoeffner 's plan: "As we are all agreed in regard to the value and
necessity of Catholic education, it becomes a logical duty to perfect the
system that bears that name: to strengthen link by link the entire
system from the kindergarten to the university."
On November 14th, 1911, the Catholic High School Association
of the Archdiocese of St. Louis was incorporated, with the Archbishop
as President. Its purpose was to provide means for the support of
the new High Schools. In August 1912, the old St. Vincent's Seminary
on Grand and Lucas Avenues was leased for an indefinite term of
years to the Catholic High-School Association.
The building was a massive structure, that had been used for many
years by the Sisters of Charity for a convent and academy. The
Association took possession at once and fitted it up for the high school
girls of the Rosati-Kain Schools. Father Garthoeffner supervised the
work. In 1913 the Kenrick High School was transferred to a new
location on Leffingwell Avenue and Locust Street.
Father Garthoeffner was an excellent educator, but a less compe-
tent financier. In February 1914, he as treasurer of the Association
and paymaster of the institution sent out circulars asking diocesan
support for the diocesan high schools. The enrollment at the Rosati-
Kain was one hundred and seventy-six girls, and at the Kenrick
sixty-five boys. The Brothers of Mary were in charge, of the boys;
The Schools of the St. Louis Archdiocese 671
the Sisters of St. Joseph and the School sisters de Notre Dame furnished
the teachers for the girls. The total income of the Association in 1915
was a little more than $10,000, of which sum the Sisters of St. Joseph had
contributed $1,000., besides accepting no salary : the Sisters de Notre
Dame also did their work without an earthly recompense, yet the
enrollment had increased to 137 boys and 243 girls. The first class
of the classical course graduated in June 1915 with six boys and seven-
teen girls.
The graduates of the Commercial Course were nine boys and thirty
girls. Two of the girl graduates joined the Sisters of St. Joseph, one,
the Sister of Notre Dame. Two other graduates entered the Harris
Teacher's College, All the boy graduates were placed in good positions.
The teaching staff consisted of five Brothers of Mary, five Sisters of
St. Joseph and four Sisters de Notre Dame. The Girl's School had been
fully accredited to the State University, at Columbia.
In the following year the enrollment in the Kenrick School was
one hundred and fifty boys and in the Rosati-Kain School, two hundred
and fifty girls. The teaching staff had increased to. seventeen. The out-
look for the Catholic High-Schools was truly encouraging : but at the
very time when matters were taking a favorable turn, death came to
take away the "founder, promoter and director of the two splendidly
inaugurated Catholic High Schools," as the Archbishop in his eulogy,
designated Father Aloysius V. Garthoeffner. The saintly priest died
on Friday, April 25th, 1917, at the TJrsuline Convent, where he had
filled the position of chaplain. After a solemn Requiem on Saturday,
the remains of Father Garthoeffner were brought to St. Mary's Church
where another Requiem was celebrated on Monday morning by Father
Amsinger. On Monday afternoon the remains were conveyed to the
New Cathedral, where a guard of honor of the Fourth Degree Knights
of Columbus kept watch all through the night and until the hour of
the funeral on Tuesday. The Solemn Requiem was sung by a boyhood
friend of the deceased, Father Louis Kutz. The Archbishop, in a brief
but touching sermon, gave expression to his admiration for the priestly
virtues of the deceased and to his own deep sense of obligation to him
for the whole-hearted and disinterested work he had done for the dio-
cese of St. Louis. In his address to the graduates of the High-Schools
and the Parochial Schools in June 1917, the Archbishop asked a prayer
from all present for Father Garthoeffner, "whose life was given to the
upbuilding of our Catholic Schools: whose soul, heart and strength
were dedicated to the sole object that the Catholic High Schools, which
he created, might live."
Father Garthoeffner was a native of St. Louis, having been born
in St. Nicholas parish in 1874. He made his classical studies in the
67.2 History of the Archdiocese of St. Louis
Salesinaum near Milwaukee, and completed his philosophical and
theological course at the Kenrick Seminary of his native city, where
also he was raised to the priesthood by Archbishop Kain, June 12th,
1896. His first and only appointment for parish work was to Old St.
Mary's Church.
Father Garthoeffner Js successor in the office of Superintendent of
the Catholic High Schools was the Rev. Patrick Dooley, a native of
County Tipperary, who came to America to enter St. Mary's Seminary,
Baltimore. He w^as ordained on December 17th, 1892, by Cardinal
Satolli. He successively held the position as Assistant, Administrator
and Rector of the Church of the Assumption in St. Louis. In January
1904 he became Rector of St, John's Church, and in June 1907 Rector
of St. Bridget's. The ancient parish of St, Bridget's had been steadily
declining, and the parochial school was reduced in numbers to such
an extent that the Boy's High School could find a temporary home
within the walls of its capacious building.
Father Patrick Dooley was well fitted to superintend High School
Work. "His pamphlet on the subject of High School education at-
tracted the attention of the best educators in this part of the country.
He was a man of broad culture, an excellent preacher and an able
writer. ' '
At the annual meeting of the Catholic High School Association
March 13th, 1918, a substantial increase in the attendance as well
as in the finances was reported. The buildings in which the Schools
were housed, were not the property of the High School Association:
besides, they were old and no longer adapted to the increased demands
of modern education. In any case, the Girls' High School Building had
been sold and must be vacated.
In a Circular Letter to the Clergy and Laity of the Archdiocese,
issued on May 16th, 1919, Archbishop Glennon, assuming that the
Catholic people of the city would not allow their High School to fail
for lack of funds, requested them to subscribe at least $150,000.00 for
the purpose of purchasing a site, and of erecting and equipping a suit-
able building for the Rosati-Kain High School. Owing, perhaps, to
post-war conditions the response was not as prompt and generous, as
may have been expected. Yet, the corner lot on Lindell Boulevard
and Newstead Avenue was purchased. The residence and garage on the
premises were fitted up for the temporary quarters of the Rosati-Kain
School.
The erection of a new building was reserved for the following
year. School was opened on September 2nd, 1919 ; but Father Dooley,
who had labored so earnestly for the institution was not present. He
had died at St. John's Hospital on Friday 8th, of that year, having
The Schools of the St. Louis Archdiocese 673
just rounded out a half century of life. Though recently appointed
to the pastorate of Holy Name Parish. He was buried from St. Bridget's
Church with which he had been so long identified. Rt. Rev. Christopher
Byrne, Bishop of Galveston, preached the funeral oration. Father
Dooley's successor as Superintendent of the Catholic High School was
Father Paul Ritchie; Father James P. Murray had been previously
appointed Superintendent of Parish Schools.
At the Sixteenth Convention of the Catholic Educational Asso-
ciation which was in session in the City of St. Louis from June 23rd to
June 27th, 1919, many of the country's educators of high and even
highest standing, were in attendance. Bishop Shahein, Rector of the
Catholic University, presided at the general sessions. Archbishop
Glennon's sermon at the opening Pontifical High Mass was an impas-
sioned appeal to the American people for a just treatment of our
Catholic Schools.
The Twenty-Fifth Anniversary of Archbishop Glennon's conse-
cration occurred on Wednesday, June 29th, 1921. The Jubilarian was
averse to any public celebration. But the clergy and people of St.
Louis would not let the day slip by without at least a modest but hearty
and generous tribute to the high character of their Archbishop as the
leader in their religious educational and civic affairs. The Jubilee
was celebrated with three large gatherings, at morning, noon and night.
It was a diocesan celebration. No one outside the diocese was invited :
about three hundred priests attended the luncheon in the Cathedral
Hall. Messages of congratulation came from President Harding, Gov-
nor Hyde and Mayor Kiel. A cablegram from Rome, sent in the name
of Pope Benedict XV by Cardinal Gasparri, acquainted the Archbishop
of his being honored by the Holy Father with a new ecclesiastical
dignity : ' ' Assistant to the Papal Throne. ' '
Msgr. John J. Tannrath, Chancellor of the Archdiocese, made the
presentation speech of the Jubilee Fund Committee: "We, hereby,
as a small expression of our deep appreciation offer You a Jubilee gift
in the shape of $250,000. It affords us great pleasure to announce
to You that Mrs. William Cullen McBricle and her daughters, likewise
contribute $250,000. for the erection of a school for boys.
Visibly moved, yet with smiling countenance, the Archbishop
expressed his gratitude: "For this gift, so generous and so quickly
assembled, my thanks and appreciation are due. I know how difficult
it must be in these clays to collect money for any purpose whatsoever.
Wartime and war drives and other drives, one after another, have come
as the waves of the sea. My gratitude is not limited to myself
personally, but in the name of our schools I thank those who helped
so generously."
Vol. 11—22
674 History of the Archdiocese of St. Louis
The erection of a high school building for the girls of the Rosati-
Kain School was now assured. A suitable site for the Boy 's High School
was secured, and the contracts for both structures were given out. The
schools had now been in operation for a decade; the Kenrick High
School had an enrollment of 359 boys, the Rosati-Kain 517 girls. The
graduates of both schools numbered 107.
The Rosati-Kain Building was completed in 1923 : but the erection
of the William Cullen McBride Memorial Building had to be delayed
on account of the exorbitant price of building materials. But by the
end of 1£24 the beautiful building on Kingshighway was ready for
occupancy, and on January 6th, 1925 the five hundred students of the
Kenrick High School were transferred to the McBride High School.
The new building was dedicated by the Archbishop on Sunday afternoon,
April 26th. The enrollment at the time was 517 boys with a teaching
staff of seventeen members of the Society of the Brothers of Mary.
The structure was erected according to the plans of Henry P.
Hess, architect.
Early in June of this year Archbishop Glennon led a pilgrimage
to Rome and was received by Pope Pius XI in private audience. He was
back again in New York on August 24th.
Chapter 8
THE LAST DISMEMBERMENT OF THE DIOCESE
Since the days of Archbishop Kain the small Diocese of St. Joseph
in the northwestern corner of the State openly sponsored a movement
to have the northeastern corner also placed under its jurisdiction, so
that all the territory of Missouri between the Missouri and the Missis-
sippi river should be under the rule of the Bishop of St. Joseph. The
Archbishop of St. Louis was not averse to this movement, yet could
hardly be expected to promote the proposed dismemberment of his own
diocese. In the early years of Archbishop Glennon the matter seemed
to be relegated to the realm of fancy : but fancy was in time to be-
come fact, at least in part. But until Rome should make its decision,
the Northeastern part of the Archdiocese required the same care as
any other portion.
At Kirksville, Adair County, the Rev. Dr. A. B. Gass had built
a beautiful little frame church for his small flock ; Archbishop Glennon
dedicated it on October 8th, 1905, and preached the sermon. Father
Tannrath sang the Highmass with Fathers Gadell and Walsh as as-
sistants. The Chronicle of this day of gladness relates, that a man,
not as yet of the fold, was heard to say: "The Archbishop satisfied
me fully. I do not need to read any further."
From Adair the Archbishop journeyed to Edina, the county seat of
Knox, where Father Christopher Byrne had prepared a grand recep-
tion for him. When the Archbishop and his companions, Fathers
Tannrath, Reiss and Long, alighted from the coach, they were greeted
by the strains of welcoming music. Fully five hundred people had
assembled to do honor to their distinguished guests. A cavalcade of
one hundred and forty men on horseback, and the same number of
men marching on foot escorted his Grace to the Parochial Residence,
from the veranda of which he expressed his joy and thanks to the
enthusiastic crowd. At 7 :30 in the evening the Archbishop entered
the Church of St, Joseph to administer Confirmation to a class of
eighty. In the presence of more than a thousand persons, the mayor
of the town stepped up to the communion rail and made an address
of welcome. The Archbishop replied in his usual gracious way, and
then held his audience spellbound for an hour with the praises of
the Blessed Mother of God. On the morning of October 9th, His
Grace took the train for Baring, the home of Father James J. 0 'Reilly,
pastor of St. Aloysius church of that place. In the course of his
sermon on "The home and the Church," the Archbishop admonished
(675)
676 History of the Archdiocese of St. Louis
the Congregation "To be loyal to their pastor, Rev. James J. O'Reilly,
as their pastor was loyal to them: Within the last year, Father O'Reilly
had three times refused an appointment to a much larger parish in a
much larger city than Baring."
Forty-five persons were confirmed that evening. Once more in
the mellow month of October, but two years later, Archbishop Glennon
paid a visit to St. Joseph's parish, Edina, this time, to dedicate the
handsome school building, Father Byrne had just completed. The
Archbishop arrived from Ewing on a special train supplied from Edina.
At Ewing, Lewis County, where the Franciscan Father Alphonse Fritz
of Quincy was acting pastor, a class of confirmandi had received the
sacrament in the morning. About 3 P. M. the procession of children
with their teachers, Sisters of Loretto, then a large number of altar
boys, followed by the priests, and the Archbishop started on its way.
The new St. Joseph's Parochial School was pronounced by many to be
"not only the finest building of its kind in Knox County, but also of the
state."
In the evening the Archbishop delivered "a most eloquent, force-
ful and practical sermon on St. Joseph, the just and prudent man,"
applying the definition of justice to the commercial, civil, social and
home life of the day. On the next morning His Grace left Edina by
conveyance for Williamstown, a journey of thirty miles to the northern
wilds of Lewis County.
Thursday and Friday, July the 1st and 2nd, were great clays for
the Catholics of Moberly, Randolph County, Missouri : for in the after-
noon of Thursday the Archbishop of St. Louis administered the sacra-
ment of Confirmation in the Church of the Immaculate Conception and
at 9 o'clock in the morning of Friday in the Church of St, John the
Baptist. The pastor of the former church, Father Charles Schaefer,
entertained the Archbishop at dinner on Thursday. A public recep-
tion was given the Archbishop at Father Carney's residence, at which
the Mayor of Moberly tendered a hearty welcome to the honored guest
of the city. The Archbishop responded in one of the happiest and most
appropriate addresses ever heard in Moberly. "His references to the
building of a new church were received with hearty applause."
From Moberly His Grace journeyed to Salisbury, Chariton County,
where Father F. J. Ernst presided over a fine large parish, dedicated
to St. Joseph. The school was taught by seven Sisters of the Precious
Blood and had an enrollment of 144 pupils. From Salisbury the Arch-
bishop proceeded to Glasgow and thence by rail to St. Louis.
It was in the month of October 1909 that Archbishop Glennon made
his last confirmation tour through Northeast Missouri, visiting the
Churches of Hannibal, St. Paul's on Salt River, Indian Creek, Monroe
The Last Dismemberment of the Diocese 677
City. Palmyra, Shelbina and Macon. At Hannibal he confirmed 160
persons. The Parish had made notable progress under the administra-
tion, of the highly cultured and eloquent Father McLaughlin
which extended from 1884 to 1903. On Father McLaughlin's demise,
December 27, the Rev. Daniel F. Sullivan became Permanent Rector.
Ten Sisters of St. Joseph formed the teaching staff of the School. The
old church was still in use as a chapeT.
On the following day, October 19th, the Archbishop was at St.
Paul's Church, Salt River, the old missionary center of Father Lefevere.
Here he administered confirmation to 55 persons. St. Paul's in Ralls
County is the same place as the earlier "Salt River" and the later
"Center." Its long roster of pastors since 1863 contains the names of
Fathers Patrick Cronin, David S. Phelan, P. Clark, Eugene Coyle, D.
Byrne, Luke Kern an, William Stack, James Sheil and F. J. Ernst,
under whom it became a mission of New London.
On October 20th, Indian Creek was the scene of a memorable
Catholic demonstration. The village of Indian Creek housed a popula-
tion of half a thousand, all, with one exception, of the Catholic faith.
The parish of St. Stephen includes an additional number of Catholics
living on their farms round about their church. The village was
never incorporated, and neA^er felt the need of an officer of any kind.
Only one deed of violence has been recorded in its long history, and that
occasioned by the Civil War excitement. Xo one has ever been sent
to the poorhouse. '"As peaceful as Indian Creek" has become a by-
word in Monroe County. It is seven miles from the railroad, the
country round about displays a scene of pastoral beauty, and the
village itself is a veritable haunt of the true joy of life, of which the
Catholic religion forms the main cause and ingredient.
Into this little paradise came Archbishop Glennon on Wednesday.
October 20th, to confirm 80 of its parishioners, descendants of the Cath-
olic immigrants from Kentucky, and Tennessee and Ireland, the Spald-
ings and Mudds and Hayses and Parsons and Smiths and Carricos.
Father Patrick J. Cooney. who had in February 1904, succeeded Father
John Lyons in the pastorate, did all he could to make the occasion a
memorable one. On Thursday October 21st, the Archbishop administer-
ed Confirmation in Monroe City to 60 persons. Father John Ryan was
pastor of the Church of the Holy Rosary.
The school was in charge of the Sisters of St. Dominic. Two former
stations of Fathers Lefevere and Cusack, Brusch Creek and Hunnewell
were now attached to Monroe City as missions.
Palmyra with its church of St. Joseph, was the Archbishop's goal
in the afternoon of October 21st. The Franciscan Fathers from be-
vond the river, held charge of the struggling: Congregation since 1873.
678 History of the Archdiocese of St. Louis
The Rev. P. Ernst Kaufhold, 0. F. M. was rector. Franciscan Sisters
conducted the parochial school. The confirmations on this occasion
numbered 27.
From Palmyra the journey went to Shelbina where Father Herman
G. Adrian had come into possession of the pastorate in May 1902, after
eleven orphaned years of the Parish, and had turned it over in 1906 to
Rev. Martin J. Collins. Father Collins had prepared 56 persons for
Confirmation. There were two missions attached to Shelbina at that
time, Clarence and Lakenan, both in Shelby County. On Sunday,
October 23rd, the Archbishop arrived at Macon, to administer confirma-
tion in the Church of the Immaculate Conception which he had blessed
on January 12th of the foregoing year. Father Richard J. Healy, the
builder of the church, had since then received promotion to Edina, and
Father Francis Tracy had succeeded to the rectorship of Macon. The
missions of Macon were Bevier and Healy 's Settlement. The number
of confirmations in 1909 totaled 55. In the following week Archbishop
Glennon visited the churches of Wellston, Montgomery City, Jones-
burg, Wentzville, Valley Park and Manchester. Of the remaining par-
ishes in Northeast Missouri, Canton in Lewis County, Kahoka and St.
Patrick, both in Clark, which were not visited by His Grace on these
occassions, a few words must be said :
Canton, with its Church of St. Joseph, in charge of the one time
assistant at the Cathedral, Father Denis Patrick Mulcahy, and its
school conducted by the Ursuline Sisters, had made noteworthy progress
since 1895 under the successive administrations of Fathers P. J. Cooney,
M. M. Rupprechter, A. Holtschneider and John Girse. Father Mul-
cahy's missions were: Lagrange, Monticello, Williamstown and Lewis-
town.
At Kahoka with its missions of Chambersburg, Mucld Settlement,
Wayland, and its stations of Alexandria, Bitt Nation, Hill, in Scot-
land County and Wyaconda, the Rev. Austin Fleming had succeeded
Father Geisert.
St. Patrick, Clark County, formerly' called North Santa Fe, was
one of the earliest and most important churches of Northeast Missouri,
dating, from 1842 as a parish with church and resident priest. In 1866
the name was changed to Maryville. Father Keilty on June 30th, 1867
dedicated the new church in honor of Ireland's great patron saint. In
1876 the Rev. Eugene Coyle became pastor and remained as such until
September 15th, 1884, when the Rev. J. J. Mahon assumed charge. The
later pastors were: Father P. J. O'Rourke, Patrick Cooney, Stephen
Brady, and P. J. Carney, who was succeeded in 1909 by the Rev. Edward
A. Bolger. The school was conducted by the Sisters of Divine Prov-
idence.
The Last Disrm mberment of the Diocese 679
On April 20th, 1909 Father Thomas F. Mullen was transferred
from Monroe City to St. Malachy's Church, St. Louis.
On January 10th, 1911, the transfer of Father Christopher E.
Byrne from Edina to the Holy Name parish St. Louis was announced,
Father P. W. Tallon going to the Church of the Visitation. Father
Byrne was horn in Byrnesville, Missouri, a town named for his family,
who were among the early settlers of the Meramec district. On the
same day news came from Rome announcing the cutting off from the
Archdiocese of St. Louis, and adding to the diocese of St. Joseph, a
large portion of territory in the Northeastern corner of the State. The
priests in that part of the archdiocese were notified by the Chancellor
of the Archdiocese, Father J. J. Tannrath, that, if they wished to ex-
press their attitude on the proposed division, they must do so at once.
It was within the individual discretion of the priests affected by the
change to give up their parishes and remain with the Archdiocese of
St. Louis, or retain their pastorate and be subject to the Diocese of
St. Joseph.
The counties included in this transfer wrere those between the Chari-
ton and the Mississippi rivers, exclusive of the river counties : Audrain
and Pike and Lincoln. In the first report from Rome, the counties of
Audrain and Pike were also mentioned as part of the transferred ter-
ritory. The Moberly Conference protested in a body against the dis-
memberment of their parishes from St. Louis : other Conferences in
North Missouri were reported to have taken similar action. These
protests were forwarded to Rome by Bishop Burke of St. Joseph.
The final decision came within six months. The Letters Apostolic
by which the dismemberment was decreed were dated June 16th, 1911.
Since that day the diocese of St. Joseph covers all the territory between
the Missouri on the west and the Mississippi on the east; and from the
Iowa border southward to the Missouri, and the northern border of
the Counties of Howard, Boone, Audrain and Pike.
For the Diocese of St. Joseph this transfer meant a substantial
gain, an increase of about 35 per cent, as the statistics before and after
the 16th day of June 1911 will show :
Before June 16th: After June 16th:
Priests, secular 30 Priests, secular 53
Priests, regular 33 Priests, regular 38
Churches with priests 28 Churches with priests 46
Missions 31 Missions 48
Catholic Population 22,703 Catholic Population 35,000
Square miles 12,848 Square Miles 18,206
With these additions the Diocese of St. Joseph took its place among
the more prosperous of the lesser Dioceses of the United States.
680 History of the Archdiocese of St. Louis
As far as the St. Louis Archdiocese was concerned the change did
not materially affect its resources, as only some twenty-five out of three
hundred parishes and more notable missions were detached from its juris-
diction. The principal towns included in the transfer were Hannibal,
Bdina, Moberly, Mexico, and Kirksville.
On November 8th, 1922 the Right Rev. Francis Gilfillan pastor of
the Cathedral of St. Louis, received consecration at the hands of his
Archbishop as Bishop of Spigas and Coadjutor to the Bishop of St.
Joseph. On the death of Bishop Maurice F. Burke, March 17th, 1923,
Bishop Gilfillan succeeded to the See.
The diocese of St. Louis quickly recovered from the check, the
last of a long series of dismemberments, that reduced its territory from
the magnificent expanse of Illinois, Wisconsin, Minnesota, Iowa, Arkan-
sas, Missouri, and the farthest reaches of the western prairies, as it was
in the days of its founder, the first Bishop Joseph Rosati.
Chapter 9
CATHOLICS FROM ITALY AND THE NEAR EAST
The three Italian churches in the city of St. Louis, St. Charles
Borromeo, Our Lady of the Help of Christians, and St. Ambrose, had
a rather late origin, all dating from the first three years of the Twentieth
Century and all owing their origin and continued prosperity to a
priest who is still among the living-, the Rev. Father Caesar Spigardi.
There were several reasons for this belated appearance of this ancient
Catholic people on the scene of our ecclesiastical life. For a long time
the Italians could not be prevailed upon to forsake their beautiful
country for any other country in the world. Neither penury and op-
pression at home, nor the siren song of liberty and wealth from abroad,
could move them. Under his vine and fig tree the true Italian felt
content. Of course, sporadic cases of flight beyond the sea occurred,
sometimes on account of crime committed, sometimes on account of
vengeance feared. The better classes of people which really form
the bulk of the Italian nation, were either too proud or too home-loving
or too ignorant of the world to sail away to foreign parts. Accordingly
there were but few Italians in Missouri before 1860. A slight advance
in numbers is shown in 1870, and an appreciable increase appears by
1880. The Census of 1900. shows a total population of 4.345 Italian
immigrants in Missouri, the share of the city of St. Louis being 2,227.
To this number should be added the number of children born in
America. It is plain, that there was no crying need of a distinctive
Italian Church in St. Louis before 1900 : besides, if this proof did not
seem sufficiently convincing, the sad fate of the earliest Italian Church
in the City, St. Bonaventure, would confirm it.
It was mainly through the efforts of Vicar-General Muehlsiepen
that, as early as 1871, a church for the Italian Catholics was built
on Sixth and Spruce Streets. The parish was placed in charge of
the Order of Black Franciscans, so-called from the black habit they
wear. They came from Italy. The first pastor was the Rev. J. B.
Salvatelli, his assistant, Father Marzetti. On April 21st, 1872, the
Coadjutor Bishop Ryan dedicated the new building to the glory of
God under the invocation of the great Franciscan Doctor of the Church,
St. Bonaventure: Father Salvatelli remained as pastor until 1877;
his assistants were successively: Fathers Xazareno Gruziani, F.
Schmelzer and Leopold Moczygemba, all members of the Order of
Friars Minor Conventuals or Black Franciscans. It was soon found
that the location of the church was not favorable, the parish never
(681!
682 History of the Archdiocese of St. Louis
realized the expectations placed in it by good Father Muehlsiepen and
his friends. In 1877, Father Salvatelli left St. Bonaventure's and
withdrew to St. Mary's Church for a year and then returned to Italy,
where he was subsequently elected Provincial of his Order. His suc-
cessor at St. Bonaventure's was a secular priest, Father Nazareno
Orfei, who received faculties from the Italians, but was not adopted
into the diocese. Father Orfei, carried on the arduous work until
January 30th, 1883, when St, Bonaventure's Church was closed and
sold. Father Orfei was sent to Old Mines as Rector, where he labored
in the ministry for two years, and then became Chaplain of Calvary
Cemetery, in St. Louis. From 1886 till 1900 he served at various
churches as assistant and, in 1900, became pastor of ByrnesviHe, where
he died May 29th, 1906. In the meantime Father John S. Long, and
the late Monsignor Hoiweck and the Jesuit Fathers of St. Joseph's
Church devoted themselves in a large measure to the care of the Italian
Catholics in St. Louis. Father Long had made his theological studies
in Rome, and therefore had a good acquaintance with the Italian
language and the Italian mentality. From January 1889, to November
1900, he was assistant priest, first at St. Augustine's, then at St. John's
and lastly at St. Patrick's. In every one of these parishes there was
a considerable number of Italians. In the German parish of St.
Aloysius the nucleus of the present strong Italian parish of St. Am-
brose was formed by the self-sacrificing care of its founder and first
pastor, Father Hoiweck. The Jesuit Father's zeal for souls of what-
ever race, needs no further comment.
Father Caesar Spigardi, the organizer and apostle of the Italian
Catholics of St. Louis, was born on August 31st, 1859.
In 1899, he arrived in St. Louis and on February 9th. of the follow-
ing year accepted charge of all the Italians in the city, about ten
thousand in number. He rented the old Presbyterian church on
Nineteenth and Morgan Streets. Archbishop Kain blessed it on
February 11th. under the Invocation of Our Lady, Help of Christians.
In 1902, this church was abandoned, and a Protestant church,
situated on Tenth and Wash Streets having been bought for a part
of the Congregation it was blessed under the same title of Our Lady
Help of Christians. It was occupied on the eve of the Feast of the
Immaculate Conception 1902. The church was established as a chapel
of ease dependent on the parish church of St. Charles Borromeo on
Locust and Twenty-ninth. St, Charles Borromeo was originally a
Protestant church, like the two preceeding ones, and was bought and
fitted up for Catholic worship in 1902. Here was the parochial resi-
dence from which Father Spigardi and his assistants attended the
Church of Our Lady. Help of Christians, and from 1903 on, the Church
of St. Ambrose also.
Catholics From Italy and the Near East 683
This church of the Italians in the southwestern part of St. Louis,
was blessed by Archbishop Glennon on August 3rd, 1903. It was
attended from St. Charles Borromeo's until 1907, when it became an
independent parish of St. Ambrose under Father Luciano Carotti.
The priests that have assisted Father Spigardi in his twenty-
seven years of hard and successful labor building up these churches
are: Father Joseph Marturano, 1903 to 1904; Leonardo Russo, 1903
to 1905; Petrus Bulfamante, 1904-1906; Lucian Carrotti, 1905 to 1907:
Leo Manzetti 1906 to 1909, Nicholas Albanese, 1907 to 1909.
St. Ambrose School built by Father Carotti was attended by
over three hundred and fifty pupils taught by eight Sisters of Loretto
and one lay teacher. In 1923 Rev. Julius Giovannini was appointed
pastor, and plans were laid at once for the erection of a church thor-
oughly worthy of the spirit of the parish. The corner stone was blessed
and laid on May 30th, 1925, and the ceremonies of dedication were
performed by Archbishop Glennon. The parish numbers 6,500 souls
and is still increasing. The people of St. Ambrose are for the most
part from the neighborhood of Milan, whilst those of the downtown par-
ishes are largely Sicilans and Neapolitans. St. Charles Borromeo
was noted for its noisy, but otherwise orderly, open-air processions in
honor of the Virgin Mary, Mother of God; the people of St. Ambrose
are equally devout but rather more Americanized.
Two other Italian priests laboring for a time in St. Louis diocese
may be mentioned here : Rev. Ottavio Leoni and Rev. P. Celauro. Both
came to Missouri in 1906, but neither was received into the diocese.
Rev. Celauro attended the Italian Catholics at Keota, Macon County,
from 1906 to 1907, and then departed for parts unknown. The Rev.
Ottavio Leoni filled the position of Rector of St. Anthony's Church at
Knobview, Phelps County, and missionary to St. James for about twenty
years after his appointment in July 1st, 1906. The church at Knob-
view was dedicated on December 9th, 1906.
The latest of national parishes organized in St. Louis was that of
Our Lady of Cavadonga for the Spanish and Mexican Catholics. The
Rev. Jose Picojovar, a Mexican refugee, was its founder. Archbishop
Glennon dedicated the humble structure on Sunday, September 1915.
Its life was short as the congregation soon dispersed.
It may seem a far cry from the Italians to the Syro-Maronites in St.
Louis; yet in the Catholic Church in every nation and people and tribe
is represented, the juxta-position in one and the same city causes no
comment and therefore need not surprise any one. Both nations have
received the Catholic faith in the heroic days of the Church, and
have held it tenaciously unto the present day.
The Maronites are a small nation and have their homes on the
mountain range of the Libanus and Antilibanus, so often mentioned
684 History of the Archdiocese of St. Louis
in the Sacred Scriptures. Their language is the Arabic, their Liturgy
is the Syriac. They are governed by a Patriarch, who resides at An-
tioch in Syria. In order to be recognized by his people the Patriarch
must be confirmed in his office by the Pope.
The first Maronite church was organized by the Rev. George
Emanuel, a member of the Order of St. Anthony the Hermit in October
1898. The Congregation, numbering about fifty families, met for divine
service in a stone building on Broadway and Poplar Street, which was
named St Anthony the Abbot. The school was taught by two lay-
teachers; it had an enrollment of forty-five pupils. When in 1901
Father Emanuel left the diocese, the Rev. Mataeo Noemi was assigned
to his place. He also was a member of the Order of St, Anthony.
Father Noemi was relieved of his charge in January 1906 by the secular
priest Rev. Anthony Slieman. This third pastor of the Maronites
bought a piece of property on Hickory Street and St, Ange Avenue
on which the church and school of the parish were built, In 1920 the
Rev. Francis Chaman was pastor, in 1926 the Rev. Joakin Stephan.
As the Maronite Catholics of St. Louis had increased considerably
since 1898, they felt the necessity of another parish organization, which
was affected on July 15th, 1913 under the title of St. Raymond. Their
church situated in the nine hundred block of La Salle Street, was dedi-
cated in 1913. There were seventy-five families in its membership, and
the number is still increasing. The founder and first pastor is the Rev.
Joseph Karam. The parish has established a school of its own with
two lay-teachers and fifty-two pupils.
Chapter 10
THE CHURCHES OF THE SLAVIC RACES IN ST. LOUIS
In the early years of Peter Richard Kenrick's regime the great
mass of Catholic immigrants belonged exclusively to the Irish or the
German race. But in the first half of the fifties another race began to
make itself felt in the diocese, the Slavic. They were mostly of that
North-Slavic stock, that is commonly designated as Bohemians, although
their proper name is Czechs. These new immigrants clustered around a
point in South St. Louis that is still marked by the Church of St.
John Nepomuc.
About thirty years later came the second friendly invasion by a
Catholic division of the Slavic race, also of North-Slavic stock, the Poles.
Large numbers of this valiant and devoted people, had for some time
prior to the close of the seventh decade of the nineteenth century, settled
down in the district south of Cass Avenue, which on account of its
predominantly Irish population, was popularly known as Kerry Patch.
They attended the Catholic churches in the neighborhood; but feeling
the lack of instructions in their own language, and realizing that they
were strong enough in numbers and in wealth, they decided to build a
church of their own. The organization of the parish was perfected at a
meeting at St. Joseph's Church in 1879. The congregation met for divine
services in the basement of St. Patrick's school, until the completion of
their own church, November 12th, 1882, which was consecrated to God
in honor of St. Stanislaus. Bishop Ryan officiated. The congregation
numbered one hundred and forty families, besides a large contingent
of unmarried persons. The Franciscan Fathers, who fortunately had
some priests of Polish nationality among their members, came to the
aid of the young struggling parish. Their choice for the position of pas-
tor of St. Stanislaus was Father Sebastian Cebulla, O.S.F., who had
organized it and built the church. Shortly before its consecration he
was superceded by Father Leo Brandys, also a Franciscan, who remained
until 1886. The first St. Stanislaus Church was the usual combination
structure of church and school. In 1886 Father Urban Stanowski. a
member of the Franciscan Order like his predecessors, was sent to take
parochial charge of St. Stanislaus. On December 15th, 1887 Father
Urban received the Rev. Francis Gnielinski as assistant. Father Stan-
owski's success was due in a large measure to his prudent effort in
assisting his flock to obtain their own homes. He organized building
and loan societies, and in a fewT years, the church was surrounded with
substantial dwellings owned by Catholic Poles.
(685)
686 History of the Archdiocese of St. Louis
This encouragement led to the erection of the present spacious
Church at a cost of $150,000. On September 13th, 1891 Vicar-General
Muehlsiepen laid the corner stone, and on September 18th, of the follow-
ing year dedicated the church to divine service.
Father Urban, being a Franciscan Friar needed a special dispen-
sation to live outside of the cloister. In November 1887 he had received
dispensation for three years, and in January 1891 it was extended for
two more years. But on March 8th, 1892 the Archbishop of St. Louis
granted him an indult to remain extra claustra for the rest of his life,
and received him as a member of the secular clergy. During all this
time and many years after, Father Stanowski faithfully served the
Congregation of St. Stanislaus, assisted by the following members of
the diocesan clergy, Francis Gnielinski (1887-1888) Victor Stepka
(1896-1897) Charles Ruskowski (1897-1898) Simon Joseph Zielinski
(1902-1905) Julian Moczydlowski (1903-1905) Stanislaus WisniewskL
1905, Simon Naurocki, 1905.
St. Stanislaus became the mother-church of the Poles of St. Louis,
for through its efforts three other Polish churches, in the course of
time, were organized in the city: St. Casimir (1889), St. Hedwig (1904),
and our Lady of Czestochowa (1907). St. Stanislaus has a parish school
with an enrollment of about 400 pupils. The school is in charge of five
Sisters of the Third Order of St. Francis.
Father Urban Stanowski died as Pastor of St. Stanislaus on Jan-
uary 23rd, 1927, in his seventy-seventh year. The first dismemberment
of St. Stanislaus Parish, which until then embraced all the Catholic
Poles in the city, occurred in 1889, when St. Casimir's parish was or-
ganized under the rectorship of Father Gnielinski. Father Gnielinski
was ordained in Eichstaedt, Bavaria, for the diocese of St. Louis, on
July 3rd, 1887, and was appointed assistant to Father Urban, and on
June 4th, 1888 was transferred to Ste. Genevieve. On October 6th,
1889, he was constituted rector of St. Casimir's church, which, originally
a Protestant meeting house, was blessed on that very day by Vicar-
General Brady. St. Casimir's church, was and is situated on Eighth
and Mound Streets. It had a parochial school from the beginning,
at first taught by a layman. The parish flourished and soon outgrew its
early habiliments : a new church was built, for which Archbishop Kain
laid the corner stone on April 28th, and performed the dedication service
on the following September 1st.
Father Theophile Pudlowski and Simon Zielinski served as as-
sistants to Father Francis Gnielinski during the latter half of his in-
cumbency. In November 1905 the pastor of St. Casimir's left his parish
and the diocese, and the Jesuit Father Alexander Matauschek was sent
to take charge until the coming of Father Pudlowski as pastor, December
17th, 1905.
The Churches of the Slavic Races in St. Lo 68/3
Father Pudlowski is an alumnus of the Kenrick Seminary and was
raised to the priesthood on June 11th. 1898 by Archbishop Glennon.
From 1903 to 1905, he was rector of the Slovak parish of the Holy Trin-
ity. Under Father Pudlowski 's able management the parish enrollment
increased and multiplied. In 1920 the school was in charge of eleven
Polish Sisters of St. Joseph with 760 pupils in attendance.
Father Theophile Thomas Pudlowski was born in Oschen, German
Poland, September 26th, 1874. A\as ordained by Archbishop Kain on
June 11th, 1898, and died on April 7th, 1922, after an illness of only
two days. He was succeeded in the pastorate of St. Casimiri's by
Father Francis A. Pudlowski under whose pastorate the church re-
mained to the present day. The Parish has given two of its young
men to the clergy of St. Louis.
The third church of the Polish people in St. Louis was established
in 1904, by a native of the City, Father Victor Stepka, in the south-
eastern part of St. Louis, Compton Avenue and Hiawatha Street.
A combination church, school and parsonage structure was built and
dedicated to St. Hedwig, by Archbishop Glennon, March 26th, 1905.
The Parish at its very start numbered one hundred and fifty families,
all of Polish descent. The school showed an enrollment of one hundred
and fifty-four pupils, taught by four Sisters de Notre Dame. In 1906,
Father Stepka was supplanted by the Rev. Simon Joseph Zielinski.
Father Zielinski entered Kenrick Seminary from the archdiocese of
Guesen-Posen and was ordained on June 14, 1902 by Archbishop Kain.
He served as assistant priest at St. Stanislaus and St. Casimir's, then
as rector in Owensville and Doniphan, to become pastor of St. Hedwig's
on February 1st, 1906. He enlarged the Church in 1907. His death
occurred October 24, 1926.
Late in April 1907, the Polish Catholics who had now
spread over the greater part of the city, obtained permis-
sion from the ecclesiastical authorities to form another parish,
under the title of Our Lady of Czestochowa the most celebrated miracu-
lous Madonna of all Poland. The parish was organized with the assis-
tance of the Franciscan Fathers, and the church was blessed by Arch-
bishop Glennon on November 17th, 1907. In January the following
year, the Reverend Leonard Czopnik was appointed its pastor. A new
rectory was built in 1913. The school was opened in 1917, with Polish
Franciscan Sisters in charge, and shortly afterward, November 6th,
1917, Father Czopnik died. Father Simon J. Wisniewski succeeded
Father Czopnik. It was now, July loth, 1918, that the new church
building was bought from the Lutherans and dedicated by Archbishop
Glennon. The parish is of healthy growth and numbers one hundred
and fifty families. The school is in charge of the Polish Sisters of
St. Joseph.
688 History of the Archdiocese of St. Loins
As related in a former chapter. St. John Nepomuc was the first
religious center of the Bohemian Catholics in St. Louis. It was also
the mother of the second Bohemian church in the city, as well as
the foster-mother of others in the country districts. Through the efforts
of Father Hessoun the Parish of St. Wenceslaus was organized and
supplied with the necessary buildings. The Davenport priest, Rev.
John Pekar. was appointed as temporary pastor on May 1S95. The
church and school building was blessed on June 21st, of the same year.
From March 3rd, 1896, to March 1897, the Rev. B. H. Taitlik. a Pre-
monstratensian monk, served in the same capacity ; but from that time
on until March 1900. Father Charles August Bleha was pastor of
St. Wenceslaus Parish, as a distinct entity. Father Bleha was a native
of the diocese of Koeniggraetz in Bohemia, made his studies in Louvain
and was there ordained for the diocese of New Orleans. Having been
adopted by the diocese of St. Louis. Father Bleha in 1895. became
assistant at St. John Nepomuc and in March 1897. received the ap-
pointment to St. Wenceslaus Church. When Father Hessoun, on
March 15th. 1900, was disabled by a stroke of paralysis. Father Bleha
was appointed administrator of St. John's and. at the death of the
venerable pastor in 1906. became his successor. Father John Xekula,
who had served as assistant at St. John's since July 14th, 1895, suc-
ceeded to the pastorate of St. Wenceslaus where he remained until his
death in June 1922. Father William Hamill was then appointed ad-
ministrator and subsequently pastor of St. Wenceslaus Parish. Father
Charles Bleha. pastor of St. John's died May 8th, 1926, and was
succeeded by Father Wenceslaus Linek, one of the priestly sons of
St. John of Nepomuc parish, as Father John Xekula was of St. Wen-
ceslaus. Of the numerous assistants Father Hessoun had in his long
and laborious apostolate among the Bohemian Catholics the following
deserves special notice: Joseph Roszevac (1871-1881) afterwards pastor
of the Bohemian Settlement at Rock Creek.
The other outmission attended from St. John's was Hawk Point
near Troy in Lincoln County, and the missionaries were Fathers Joseph
S. Koudelka (1882-1883) the future Bishop of Cleveland, and second
Bishop of Superior, and Peter Houst, an Ex-Franciscan (1833-1895).
In 1890. Father Houst published. "A History of the Bohemian Cath-
olic Parishes in the United States." The book brought financial dif-
ficulties upon the author, so that eventually he was forced to leave
St. John's to the great sorrow of Father Hessoun. Mathias Sevcik
(1903-1904) and Charles Bleha. (1895-1900) followed Houst as assis-
tants. In 1900, Father Bleha became administrator, with Rev. Leopold
Steffi as assistant, until Father Hessoun 's death on July 4th, 1906,
when Father Bleha succeeded to the pastorship with Rev. AVenceslaus
Stephan as assistant. Two other Bohemian priests devoted some time
The Churches of the Slavic Races in St. Louis 689
to their Catholic countrymen in Rock Creek, Rev. John Tiehy from
September 1898 to November 1899, and Joseph Methodius Ilynek from
November 1899 to November 1900. Both left the diocese after one year's
trial or perhaps trials.
Akin to the Bohemians as the Slovaks are in their racial character-
istics and political affiliations, they also were next to the Bohemians in
the order of time, as far as St. Louis is concerned. "In the northern
part of Central Europe, where the Carpathians slope toward the Hun-
garian plain, is the country called by its children, "Slovensco" or
"Slovakland," says Stephen J. Palikar in his short study: "The
Slovak's in Chicago." It is an historic race of solid character and
exceeding industry, but worthy of the name that has been given to its
members: "the very step-children of fortune." It was christianized
about/1863, by the Apostles Cyril and Methodius. There are about
three million Slovaks in Czecho-Slovakia, for the most part excellent
Catholics. Slovak emigration to America began in 1873, the largest
number in any one year of Slovak immigrants, 52,368, arrived in 1905.
Missouri has not received a large proportion of these valuable accessions
to our national wealth and strength. They have but one church of their
own in St. Louis, the Church of the Holy Trinity of Park Avenue and
Twelfth Street. The edifice one time served as a Baptist Church, but
was thoroughly renovated and blessed by Archbishop Kain. A parish
school was built and blessed in 1910, with Franciscan Sisters in charge.
The parish numbered seventy families.
The Rev. Milo Duchon was given faculties for one year, but he
left the diocese by August before the expiration of his time of probation,
in August 1899. The Rev. Francis Horak was then appointed to
take his place, but he also left the diocese on February 4th, 1902, when
Father Duchon returned to his post. Father Theophile Pudlowski,
a Pole, was then appointed Pastor of the Slovaks and succeeded right
well, but was recalled on December 7th, 1905, to fill the vacancy
caused at St. Casimir's by the sudden departure of Father Gnielinski.
On April 20th, 1906, came the Rev. Francis Horak, avIio maintained
his authority until 1909. His successor Avas the Rev. Ladislans Neuwirth.
After him came Father Wenceslaus Linek, an American of Bohemian
descent, as administrator, who remained until he was appointed to
his native parish of St. John of Nepomuc.
The only Catholic church in St. Louis of any South-
Slavic people is that of the Croatians on Thirteenth Street
and Chouteau Avenue. These good people were organized into
a parish in 1904, by Rev. Oscar Suster. They purchased
the Jewish Synagogue at the place mentioned above and fitted it up
as a very neat Catholic church, under 'the protection of St. Joseph.
The parish numbered seventy-five families. Father Suster came from
690 History of the Archdiocese of St. Louis
the diocese of Zagreb in Croatia, and was ordained there on July 29th,
1900. He arrived in the diocese of St. Louis in February 1904, and
left it for good in 1909. His successor at the Croatian church Father
Joseph Kompare was more persevering. He established a school, with
three Sisters of the Precious Blood as teachers. When the Ursuline
Sisters had completed the erection of their new Convent at Oakland.
St. Louis County, and in consequence offered their property on State
Street and Russell Avenue for sale, Father Kompare bought it for his
Croatian Congregation. This establishment comprised an entire city-
block of large dimensions. The Convent was remodelled to serve the
Congregation as a community center with church, school, parochial
residence, Society meeting rooms, entertainment hall and gymnasiums.
As the chapel of the Sisters, was not large enough for the congregation,
an addition was begun at once, in the space where the chapel had been
between the two wings of the great Convent building.
The solemn dedication of this new Catholic Croatian church by
Archbishop Glennon on April 26th, 1928, was a memorable event for
the local Catholic Croatians. The two other previous eventful dates
are the corner stone laying and then the grand opening of the Croatian
Catholic Community Center. The group of buildings of this parish
are truly a monument of this people's faith and zeal. Rev. Ambrose
Misetic, O.F.M.. is in charge, enjoying the whole hearted cooperation,
and liberal support of his faithful parishioners. Numerous clergymen
from out of town attended the celebration, among them the Rev. Msgr.
Martin D. Krmpotic, of Kansas City, Kansas; Very Rev. Clement
Veren, O.F.M., Franciscan Commissary of South Bethlehem, Pa., who
preached; and Rev. Bono Andacich and Rev. Bojanich.
Proceeding the solemn dedicatory ceremonies a parade was formed
at 8 :30 and started from 12th and Russell, moving north to Soulard
Street, at which point various Bohemian, Slovak and Ukrainian Societies
and the Laclede and Lafayette Council, Knights of Columbus, joined
in the ranks, and then this monster parade wended its way to the new
church on 12th and Russell Avenue.
There is one noteworthy charitable institution in the diocese that
is the product of the united efforts of the four parishes just mentioned,
St. John of Xepomuc. St. Wenceslaus, Holy Trinity of the Slovaks,
and the Croatian St. Joseph, an institution intended in its foundation
as a memorial of their venerable leader and friend. Monsignor Joseph
Hessoun : The Hessoun Bohemian Catholic Orphan Home at Fenton,
Mo. It was established in 1913.
Father Charles Bleha, pastor of St. John Nepomuc Church was
the prime mover in the project; but the Bohemians of St. Louis and,
we may say of the Lrnited States, grew enthusiastic about it. The erec-
tion of this Hessoun Bohemian Catholic Orphanage was approved
Tht Churches of the Slavic Races in St. Leu is 691
by the Most Rev. Archbishop. A piece of land was bought near Fenton,
Mo.; then collections were taken up among the Catholic Bohemians
in St. Louis, many donations being obtained through the appeal of
the newspapers. "Hlas" and "Ceska Zena," reaching homes in all
America. In the meantime Father Bleha brought over from Bohemia
the Sisters de Notra Domina, who at once took charge of the institution.
That the Orphanage really filled a want is evident from the fact, that
in the years 1918 and 1919, when the influenza epidemic proved fatal
to many heads of families, as many as fifty-seven orphan children
were cared for by the Sisters. At the present time the Hessoun Bo-
hemian Catholic Orphanage is caring for 30 children. "When the Be
Notra Domina Sisters decided to take charge of schools and institutions
in the States of Iowa and Nebraska, the Sisters of the Holy Cross were
brought from Moravia, which Sisters, up to the present date, are taking
care of these little orphan children.
The Orphanage is supported by the following parishes: St. John's
Xepomuc, St. Wenceslaus, Holy Trinity (Slovak) and the Croatian
parish of St. Joseph. The spiritual director of the institution is the
present pastor of St. John's, the Rev. Wenceslaus Linek. The two
last great divisions of the Slavic race to establish Catholic parishes in
St. Louis were the Ruthenians or Little Russians and the Lithuanians.
Before the World War the former great people was divided between
the Empires of Russia and Austro-Hungary : those living in Austria-
Hungary being Catholics in union with the Holy See, but having the
privilege of using the modified Greek rite that is known as the Greek-
Ruthenian; Those living in Russia were for the most part Greek
orthodox. To say a Ruthenian, therefore, means a Little Russian of
the Catholic Faith, but of the Greek rite. Now in 1905. there were
about one hundred Greek-Ruthenian Catholic families in the city of St.
Louis and vicinity; who came together to organize a parish of their
nationality. For a few years they worshipped in the chapel of St.
John of Xepomuc 's church, on Eleventh and Soulard Streets. In
1908, however, the congregation bought the old Episcopal church of
St. John, at Dolman and Hickory Streets. Now the name first chosen,
St, Andrew, was changed to St. Mary's Assumption. The people are
from Austro-Galicia. The services are conducted in the Ruthenian
language. Desloge, in St. Francois County, also has a Ruthenian
church, which is attended once a month by the pastor of the St. Louis
church. The organizer and first pastor of St. Andrew's parish of
Ruthenians was the Rev. Joseph E. Czaplinski. On September 21st,
1905, Father Czaplinski stated in a letter to Chancellor Van der Sanden,
that "we do not own our own church, but we rent a chapel at St. John."
On November of the same year the Rev. P. Dobrotwor appears as his
successor. After the church was bought came the Rev. Dymytry
692 History of the Archdiocese of St. Louis
Chomiac who remained during the years 1909 and 1910. The issues
of the Catholic Directories for 1920-1926, give his name among the
clergy of Scranton, Pa., whilst Fathers Czaplinski and Dobrotwor con-
tinued their ministration to their Catholic countrymen, the one in New
Jersey, the other in Michigan.
On May the 28th, 1913, the Holy See established the Ruthenian
Greek Catholic Diocese, with the Rt. Rev. Stephen Soter Ortinski as
its first Bishop. All the Ruthenian parishes in the United States were
placed under his jurisdiction. His Cathedral of the Immaculate Con-
ception of the Blessed Virgin Mary is in Philadelphia. When Bishop
Ortinski died March 24th, 1916, the Rt. Rev. Constantine Bohacheffski
was appointed in his place. The parish of the Assumption of the
Blessed Virgin Mary in St. Louis and the mission at Desloge were
accordingly withdrawn from the jurisdiction of the Archbishop of
St. Louis and placed in the hands of the Ruthenian Greek Bishop of
the LTnited States. The Ruthenian priests residing at the Church of
the Assumption were the Rev. Vladisner Kopytchak, Basil Merenkow
and* Miko Romanink.
The Catholic Lithuanians under the leadership of Father Michael
Vitkus recently purchased a disused Protestant church on Armstrong
and Park Avenues, and remodelled it into a Catholic house of worship.
So far they have not established a school, but that, will no doubt, soon
make an irresistible appeal to this deeply religious people.
Chapter 11
THE GREAT WESTWARD MOVEMENT
The westward expansion of the City of St. Louis after the World's
Fair was rapidly followed, and at times, even anticipated, by the erec-
tion of new Catholic churches and schools. It was not, strictly speak-
ing, new territory in which these parishes were founded : but the Cath-
olic families living scattered in a wide circle on their farms and truck
gardens around one or the other early churches, now sold their land,
directly or indirectly, to the newcomers and formed with them, in as
far as they were Catholics, the nucleus of the new parishes springing up
year by year. There are twenty-one of these latest city churches, en-
closing in a wide irregular semicircle the City of St. Louis. The Im-
maculate Conception parish at Maplewood was the pioneer in the move-
ment. In 1904, on March 1st, Rev. Daniel W. Clark was appointed
Rector of the parish. First services were held in a vacant store build-
ing. On November 26th, 1905 Archbishop Glennon blessed the church,
a combination building for all church purposes: The school opened
in September 1906 with one hundred and fifty pupils, taught by three
Sisters of Loretto. There were seventy-five families, Irish and German,
but almost all American-born. Father Clark in 1914 exchanged his
parish for that of Father M. J. Taylor, New Madrid. His tragic death,
July 27th, 1916, is still remembered. His successor at Maplewood
Father M. J. Taylor, held the parish until May 25th, 1921. The
present pastor J. P. Ryan was appointed January 30th, 1922. Two
other parishes, St. Luke's of Richmond Heights, and Epiphany at
Gratiot, were established in the original territory of the Immaculate
Conception of Maplewood. In 1826 the new church and rectory at
Maplewood were built at a cost of $175,000., on a new location that
is regarded as one of the beauty spots of St. Louis County.
Early in the following year 1905, the church of the Nativity of
Our Lord, was founded by the Rev. John C. Granville, who had just
then received his honorable discharge from the army. According to
the Records he was appointed on January 3rd of that year to found
a parish in the northwest portion of the city. Services were held at
first, in St. Mary's Orphan Asylum. The first parish building was a
combination church and school, which was dedicated October 22nd.
1905. The school was placed in care of the Sisters of St. Joseph. The
membership of the new parish was cosmopolitan, and had a rapid
growth. The original territory was dismembered into four parishes:
St. Adalberts (a Polish parish) Corpus Christi, and St. Philip Neri.
(693)
694 History of the Archdiocese of St. Louis
being the three daughters of the Nativity. Father Granville died Octo-
ber 26th. 1911. Father Joseph Cruse succeeded him at the Nativity
parish on November 11th. 1911. six Sisters of St. Joseph conduct the
parochial school.
The parish of St. Andrew was organized on December 24th. 1904
by the Rev. Albert Mayer in the territory between the River Des Peres
and Jefferson Barracks, east and west of Broadway. The population
was predominantly German, with an admixture of eight or nine other
nationalities. The first mass was celebrated in February 1905 in a
little chapel on the Mt. St. Rose Hospital Grounds.
A large plot of ground was bought, and the corner stone of the
new church, school and Sisters dwelling was laid July 4th. 1905. In
the summer of 1905 a rectory was built. The church was dedicated by
His Grace on December 19, 1905.
In 1906 the parish purchased a house adjoining the school which
was remodeled into a home for the School Sisters of Xotre Dame.
In 1907 a new school was built. It is a brick building. 97 feet long
and 61 feet wide, with a large basement and a fine hall.
The first census taken up in 1905 enumerated two hundred families.
The Congregation increased rather slowly for the first five years; then
came a total stand-still which lasted about ten years, and finally an
extraordinary growth set in. so that the parish now numbers four
hundred and fifty families.
St. Pius church on Grand and Utah Avenue is one of the most
artistic church buildings in St. Louis. Its pure white facade of
Carthage stone with the sculptured entrance and pediment, and the
graceful campanile, is a model of the Romanesque style of architecture
of the sixteenth century period. The parish of St. Pius was founded
on October 3rd. 1905 by Father John Lyons.
Ground was broken for this beautiful new church on July 27th,
1916. The corner stone was laid November 15th. 1916. The dedication
took place October 28th. 1917. Archbishop Glennon officiated and
Bishop Althoff of Belleville was celebrant of the Solemn Highmass.
The parish school and the rectory, both of which have a stone
facade corresponding with the material used in the church building
form worthy accompaniments of the beautiful church.
The parish of St. Cecelia was organized in October 1906 by the
Rev. Bernard J. Benten. until then pastor of St. Paul's. Mo. The mem-
bership numbered only three hundred and fifty souls, mainly of German
and Irish extraction. But it grew rapidly until it attained the grand
total of four hundred and fifty families. The corner stone laying of
the combination building for school and church took place May 19th,
The Great Westward Movement 695
1907, and the dedication January 1st, 1908. The erection of the new
church was begun in January 1926, and its dedication by Archbishop
Glennon followed on Sunday, February 27th, 1927.
St. Cecelia's new church is a structure of beauty and harmony in
the Romanesque style of architecture.
The school is in charge of the Sisters of St. Joseph of Carondelet.
The parish of the Blessed Sacrament was organized on June 27th,
1907, by the Rev Patrick H. Bradley in territory taken from the Vis-
itation and the Holy Rosary parishes. The new church was completed
and dedicated by Archbishop Glennon on Sunday, March 21st, 1915.
At the conclusion of the Mass the Archbishop presided at the Peace-
Service prescribed by Pope Benedict for that day in every Catholic
church of the Universe.
The church was described by His Grace, as "large, ornate, costly
and substantial." The marble main altar, which is of a really novel
design, was placed in the church soon after the dedication services. The
reredos is formed by the group of the twelve apostles, and the figure
of our Blessed Lord is the tabernacle.
The parish of Our Lady of Sorrows bears a name rem-
iniscent of its origin and surroundings. It was organized
among the cemeteries of South St. Louis, and its first serv-
ices were held in the Chapel of S. S. Peter and Paul's Cemetery.
Father S. A. Stolte was its founder, October 20th, 1907. The parish had
a school built by a real estate agent in 1908. But in 1911 Father
Stolte erected the usual combination building to serve as church, school
and hall. It was dedicated by Archbishop Glennon October 20th, 1911.
The parish numbered seventy families, dispersed over a wide area. In
the course of time it relinquished a large part of its territory to three
new foundations : St. John the Baptist, St. George and St. Mary Mag-
dalen. The parish of Our Lady of Sorrows has already given two priests
and five nuns to Holy church.
The church of All Souls, Overland Park owes its origin to the
exertions of Father John S. Long, pastor of All Saints parish. Father
Long began the canvassing of the Overland district of his parish de-
scribed as No Man's Land two days before Christmas 1907, and on Palm
Sunday called a meeting for the purpose of establishing a new parish.
April 12th, of the following year a meeting was held, at which a sub-
scription of $700 was raised. Canvassing and collecting was continued
during the Spring and Summer months. A frame building accom-
modating two hundred worshipers was erected and blessed by Father
Long on November 29th, 1908, under the invocation of All Souls.
Father Long continued his ministrations from All Saints, saying mass
696 History of the Archdiocese of St. Louis
at All Souls every Sunday, until January 1910 when the Archbishop
appointed the Rev. William L. Shea as the first resident pastor.
Father Shea was born in St. Louis January 1st, 1870, and was
raised to holy priesthood on January 8th, 1895. Since October 1897,
he had been assistant priest at St. Kevin's church. His successor at
All Souls is the Rev. Albert B. Gass, in the capacity of Administrator.
Dr. Gaas, also, is a native of St. Louis. As pastor of Kirksville in
North Missouri from 1903 to 1910 he built the beautiful church of Mary
Immaculate.
The parish of St. Catherine of Sienna came into being in August
1909. Mass was said in a tent erected on the grounds, until the church,
a frame building of moderate size, was completed and blessed, April
24th. 1910. Father John Nugent became its pastor in November 1909.
The parochial school was established in 1913, in charge of the
Sisters of Loretto. The membership of the parish is composed of Irish
and German Catholics and grew from two hundred to six hundred souls.
St. Catherine's is a flourishing parish.
St. Paul the Apostle is the name of a parish of originally seventy
families, organized by Father J. H. Tettemer on March 11th, 1909.
Its parochial school is taught by Sisters of Loretto.
The parish of the Epiphany was founded in 1911 by Father J. F.
English, who on his arrival from Ireland in 1905 was appointed As-
sistant at St. Agnes church and subsequently pastor of the church of
the Epiphany. The Sisters of St. Dominic have charge of the school.
St. Roch \s parish was established in September 1911 in territory cut
off from St. Rose's and All Saints.
The pastor of the latter parish was chiefly instrumental in effecting
its organization. A meeting called by him was attended by the Arch-
bishop on the Feast of St. Anthony. June 13, 1911.
Among the eight gentlemen who responded were Mr. Walter
Scott Clinton, Mr. Robert Tarn Brownrigg, Mr. Ed. J. Scott, Mr. Thos.
J. Scott and Mr. Frank Casey, Thomas Guggerty, James Costello.
His Grace approved the purchase at $55.00 per front foot. This pur-
chase was consummated promptly. It proved to be a very fortunate
transaction. Within the short space of one week, a representative of a
Real Estate Company, came and tried to buy the same plot of ground,
offering $65.00 per front foot, for an apartment house. Father Long
had prepared a complete list of the seventy-five Catholic families, living
in the territory of the proposed new parish, and had it ready for the
Rev. Geo. P. Kuhlman, first pastor, who began building in the summer of
1911.
At first services were held in a store on Kingsbury Boulevard.
The corner stone of the church was laid September 18th, 1921 and the
completed structure was dedicated by Archbishop Glennon November
Tin Great Westward Movement 697
22nd, 1922. School was opened in the same year, in charge of the
Sisters of St. Joseph. The parish had a remarkable growth, from
eighteen to eight hundred families. Father Knhlman did not live
to see the crowning glory of his parish, the church he had planned.
On his death August 22nd, 1922, the Rev. John Patrick Spencer suc-
ceeded to the rectorship. The new church of St. Roch's was dedicated
on November 22nd, 1922, by Archbishop Glennon. assisted by the
Bishops of St. Joseph and of Galveston. The structure is built in the
Tudor Gothic style with a majestic tower. St. Roch's is one of the
very few churches of the city dedicated to a sainted layman.
St. Rita's parish, Yinita Park, is another foundation of the former
pastor of All Saints, the Rev. John S. Long.
Having had to attend numerous sick calls in Vinita Park for two
or three years. Father Long of All Saints Parish, was invited by
certain of the community in Yinita Park, to start a new Parish, as
it was a growing section of the suburbs. Accordingly the McDonagh
family, offered to donate one acre for a Catholic church site on Page
just west of Spring Avenue.
The zealous Father made a canvass of the territory and reported
to the Archbishop on January 6th, 1913. There was some hesitation
as to the site, but he continued his visits among the people and held
some meetings. On September 17th, 1913, he received instructions from
Archbishop Glennon to "go ahead and build." In the summer of
1914, the first church, a neat frame structure with a seating capacity
of about two hundred, was erected on the above named site. On October
1st, 1914, altar and pews were installed and a vestment case soon
followed. A meeting was held October 18th, and it was resolved to
call the new parish St. Rita's. On October 25th, 1914, the church was
dedicated by the Archbishop.
The High Mass of Dedication was sung by Rev. Father Ludgerus.
O.F.M., the choir services being rendered by the Knights of Columbus
Choral Club. The sermon was preached by Rev. P. P. Crane. Present
at the Mass were Rt. Rev. Msgr. 0. J. S. Hoog, V. G.. Very Rev. Dr.
M. S. Ryan, C. M., Rev. C. F. O'Leary and Rev. John Nugent, Rev.
E. J. Lemkes, Rev. F. X. AYillmes of St. Charles and Rev. Francis.
0. F. M.
Father Long gave Mass at St. Rita's every Sunday and Holy
Day, coming over from All Saints. On April 24th. 1915. His Grace
said to him: "I shall appoint a pastor to St. Rita's as soon as I can."
The founder's last Mass at the place was on Sunday. June 27th. 1915. as
a resident pastor Avas assigned in the person of Rev. Daniel J.
Buckley.
There were about twenty families in the new parish; they were of
Irish and German nationality. The Rev. Daniel F. Buckley was in
698 History of the Archdiocese of St. Louis
charge as administrator from June 1915 to January 1st, 1919. As Father
Buckley was not a priest of the diocese, he was released from duty on
the return of the army chaplains at the end of 1918, and Father William
Nugent received the appointment to St. Rita's.
The frame church of Father Long's time was dedicated by Arch-
bishop Glenn on in the Fall of 1914.
St. Luke's parish, Richmond Heights, founded by Father Joseph
MeMahon in 1914, for years strove towards the erection of a church
befitting the parish in such a rapidly growing section of the city. The
Gothic style of architecture was chosen. The corner stone was laid on
Sunday, May 6th, 1928. When finished the new St. Luke's will be
a. worthy rival of St. Matthew's and St. Mark's. The parish is blessed
with a parochial school of which the Sisters of St. Joseph are the
teachers.
St. John the Baptist parish is a daughter of Our Lady of Sorrows :
Father John Peters was its godfather. The first Mass was celebrated
in a vacant store on February 1914. The temporary brick church was
dedicated July 7th, of the same year. The new church was built in
1924 and dedicated in the following year. The parochial school was
opened in September 1914. The first week's attendance was 234 pupils.
The Sisters of the Precious Blood form the faculty. The pastor of the
parish, Father John Peters, is the managing editor of the Pfarrbote,
a Parish Messenger distributed monthly in a number of our City
parishes.
Corpus Christi is the name of a parish in the northwest part of
the city, formerly called Jennings. Its founder, the Rev. John F.
Adrian, made the first proof of his ability in building the realty
beautiful Chapel of the Ursuline Nuns at Arcadia and there acquired
those administrative habits that now promise a substantial development
of his rather difficult parish composed, as it is, of German, Irish, Polish,
Bohemian and Italian elements. The date of organization was November
7th, 1915. On Thanksgiving day 1917 Archbishop Glennon dedicated
the new church and school of the parish, and took occasion to praise
the new building as most suitable for its double purpose.
The parish of Our Lady of Lourdes, University City, was organized
on May 6th 1916, by the Rev. Francis J. O'Connor. There were but
few Catholics in the neighborhood, for whom the pastor erected, at his
own expense, a small stucco chapel. The school opened September 1917,
with five pupils: but when the Sisters of St. Joseph took charge in
1919, the increase in attendance was marked. Now there are one hun-
dred and sixty families in the parish; church, parsonage and school
are built of stone: the new church was built in 1917-1918. It is of
Xorman Gothic architecture, and cost $70,000. Its erection was made
Tin Great Westward Movt mt nt
possible by the personal donation of a generous benefactor. School and
rectory are in keeping, architecturally with the church.
The parish of St. George was formed in October 1915 within the
southern portion of the parish of Our Lady of Sorrows. Father John
Waeltermann was the leader of the exodus. The membership of about
three hundred families was composed of Hungarians, Croatians, Lith-
uanians, Germans, Anglo-Americans, Bohemians, Poles, Belgians and
Italians, a truly cosmopolitan aggregation. Yet, there was unity of
spirit in the diversity of tongues, as is evident from the magnificent
work they accomplished in short time. Father Waeltermann, however,
seems to have exceeded the measure of his strength, and resigned his
charge in June 1916. Father Joseph Siebert was appointed adminis-
trator, an office he holds to the present day. Father Siebert had been
a member of the Diocesan Missionary Band. Endowed now with pastoral
duties, he set to work to build one of the most imposing churches in
the city.
The corner stone was laid in June 1927 and the dedication by
Archbishop Glennon took place on April 15th, 1928. The church is
designed in the style of architecture known as Lombard. It has a
seating capacity of seven hundred and fifty. The Very Rev. Charles L.
Van Tourenhout preached one of his most eloquent sermons at the
dedication. Father Siebert is a native of Ste. Genevieve. Seven Sisters
of the Precious Blood have charge of the school.
The parish of Our Lady of the Presentation, St. John's Station,
on the road to St. Charles, was organized in October 1916, by Father
John Tracy, an old and dear friend of Archbishop Kain. Its territory
was dismembered from All Saints.
The preparations, were made by Father John S. Long who. on June
27th, 1915, brought the Archbishop to a meeting at the home of Mr.
McManus in the settlement in St. Louis County, known as St. John's
Station. Mr. McManus had heard of the neighboring new parishes of All
Souls and St. Rita, in Overland Park and Vinita Park, respectively,
and conceived the desire of having a Parish also in St. John's Heights.
"We had been invited to call on him." He offered a site, 75 ft. by 140 ft.
for a Catholic church. The most Rev. Archbishop was evidently
pleased, and thanking them, said: "This will be a memorable day."
The plot of ground donated by Mr. and Mrs. McManus was later raffled
off by Rev. John A. Tracy, the first pastor, for a handsome sum with
which he purchased a more suitable location. He began work at once,
worked hard, and soon had a substantial brick church erected, which he
named the Church of the Presentation. The Rev. John A. Tracy was.
appointed by the Most Rev. Archbishop, at Father Long's request.
The corner stone of the church was laid November 21st, 1916. but
on March 1st, 1918, Father Tracy died. The church was completed by
700 History of the Archdiocese of St. Louis
Father E. T. Finan, and dedicated July 7th, 1918. The congregation
is composed of about one hundred souls, for the most part German-
Americans. There are now almost two hundred families in the parish.
The school is conducted by the Sisters of St. Joseph.
The church of St. Mary Magdalen, Southampton, St. Louis County,
was was built up since September 1919, in the southern part of Our
Lady cf Sorrows parish by Father John J. Thomson, a native of St.
Louis. In 1920 he purchased a large residence in the district and
fitted it up for school purposes. In 1925 he erected a modern school,
for two hundred pupils in care of the Sisters of St. Joseph. The mem-
bership of the parish was "decidedly German." The increase is marked,
the condition of the parish flourishing.
The parish of St. Philip Neri, near the northern Cemetery region
of the City, was organized on June 26th, 1919, by Father Thomas
Kennedy, immediately after his return from overseas, where he had
served as Chaplain, with the rank of Captain.
On November 7th, 1920, the corner stone of the combination church
and school building was laid by the Archbishop of St. Louis.
It was completed and ready for school September 1921. The
parochial school was opened on September, 1921, the Sisters of St.
Joseph having charge.
The parish of St. Catherine of Alexandria organized by Father
Joseph Westhues north of the city and of Holly Hills, Westmoor, com-
pletes the roster of the city churches formed in St. Louis and its
environs, mostly by dismemberment of the older parishes, during Arch-
bishop Glennon's administration of the diocese. There were at the
end of 1925, one hundred and two parish churches in the city, a fact
that evidences a steady and rapid growth of the Catholic population
of St. Louis under the fostering care of the Archbishop and through
the zeal and energy of the younger clergy that grew up under its
inspiration.
( Jh after 12
THE RURAL CHURCHES POUNDED SINCE 1003
Archbishop Glennon, from the start, manifested a deep conviction
that rural Life was far preferable to life in the city, in as far as con-
tentment of mind, peace and solid prosperity and, above all, the soul's
salvation, were concerned; and at the same time, that the future of the
Church in the cities depended, in a large measure, on the constant
renewal of its religious life, through the sturdy elements communicated
to its population by the numerous parishes in the surrounding rural
districts. It was therefore, to be expected that he would use special
care to strengthen the older country parishes, and to organize as many
new ones as he could.
The Church of the Sacred Heart at Valley Park, Avas the first-
fruit of this plan: It was organized November 14th, 1903, and the
Rev. Henry S. Kister became its first pastor. Through the opening
of the St. Louis Plate Glass Company, the Catholic population of Valley
Park district had received many accessions who found it inconvenient
to attend the mother church at Manchester. Hence the new parish
was organized. Thirty-one families of German, Irish and Bohemian
nationality or extraction comprised the parish in December 1903.
The School was established in 1901. The Sisters arrived October
7th, and on October 11th, school was opened with forty-six children
in attendance.
The first Mass was said in a chapel erected on the Timmermann
grounds November 29th, 1903.
The first Mass in the school and church building was said October
23rd, 1904, after its dedication by Vicar-General Hoog. In 1906 this
building was destroyed by fire. Father Kister immediately set to
work to erect the present fine Gothic church, of which the corner stone
was laid by Archbishop Glennon. It was dedicated by Vicar-General
Hoog on July 4th, 1908.
The succession of pastors at Valley Park was:
Rev. H. S. Kister, November 1903— January 1911
Rev. William Schulte, January 1911 — January 1913
Rev. M. O 'Flaherty, January 1913— June 1916
The parish sutfered a severe setback in August 1915, when a
devastating flood, due to incessant rains, closed down the glass works,
tlic chief industry of the community. People were forced to look else-
where for work and, since St. Louis offered no opportunities, an exodus
to other cities where the glass industry flourished, took place. The
(701)
702 History of the Archdiocese of St. Louis
flood was followed by a destructive fire, so that the summer of 1917,
found the morale of the community at a low ebb, and with the com-
munity the parish was also in the throes of despondency.
An effort to revive the glass industry in 1917. resulted in failure,
and with the legal closing of the bank in January 1918, the complete
financial rout was effected. This was followed by the entrance of the
United States into the World War which deprived the parish of its
man power, so that in 1920. less than thirty supporting families shoulder-
ed the burden of up-keep.
With the ever increasing lure of the Meramec river to the summer
vacationist, the community has taken on neAv life, in which the parish
has its adequate share. With the advent of smaller industries to re-
place those of by-gone days the parish today numbers sixty supporting
families with a school enrollment of ninety children.
Father F. X. Recker is it> pastor since June 1916.
The other churches founded in 1903. are the Holy Family of Free-
burg, Osage County, the Sacred Heart, Thayer, Oregon County, the
Immaculate Conception, Desloge, St. Francois County, and Our Lady
of the Rosary, Clary ville, Perry County.
The year 1904, witnessed the foundation of the parishes of the
Immaculate Conception, Owensville, Gasconade County and St. Cecelia's,
Met a, Osage County.
Claryville has the mission of St. Teresa, at Lithium attached to
it; Owensville. the Missions Belle, Maries County. St. Alexander's and
the Stations Bland, Gasconade County ; Gerald, Franklin County.
Rev. John J. Martin is pastor. There is a school with two Polish
Franciscan Sisters, and forty-two pupils.
The pastor of Claryville is the Rev. George J. Hildner : Father
Herman Wagner after founding the parish of Meta established and, for
a long time, taught its school. The year 1905, was the banner year of
church foundations in the country di>tricts of the diocese. There were
eleven : the first one mentioned, Lithium, returned to its former mission-
ary condition : but the remaining ten not only remained alive, but grew
strong and fairly prosperous. Bonnots Mill and Folk, Morelle and
Augusta, all being in Central Missouri, have all fallen in ranks, when
their older neighboi I in review. But the remaining five now
claim recognition.
The Church of St. Francis at Gl ennon, Bollinger County, was found-
ed by Father J. M. Huber, who also attended the church at Advance.
He built a church in the forest primeval, but gradually the swamp lands
were reclaimed by sturdy settlers from Leopold and ('ape Girardeau
Counties.
Portagi villt in New Madrid County possesses a church dedicated
in honor of St. Enstachius. It is a promising parish. Its school num-
Tin Rural Churches Founded Sinct 1903 703
bers 10!) pupiN. taught by four Sisters of Mercy. St. Patrick's parish at
Wentzville, St. Charles County is in charge of Father Martin Joseph
Clarke. Its parish school is taught by a Lay teacher. Of the parish of
St. Francis Xavier at Sikeston we Learn that it was a Mission of Charles-
ton under Fathers Francis Brand and Benry Hussman, and that it
was raised to the dignity of a parish in 1905. Its first pastor was the
Rev. Conrad A. Brockmeier. Its buildings, church, school and convent,
are frame structures and rather old. The Sisters of Mercy conduct the
school. The succession of Pastors since Father Brockmeier are : Fathers
Schultz, Moran, George M. O'Ryan, and T. R. Woods. With Advance
Ave close the Record of 1905.
The church of St. Joseph, Advance, Stoddard County, owes its
first Catholic ministries to Father Everard Pruente who visited the
place as early as 1885, and said mass for the people in the hardware
store of the Schoenhoff's, who had come from Father Pruente 's parish
in Cape Girardeau. Then came Father Edward Kern from Jackson
and lastly Father Jacob Huber ; who built the first church, which how-
ever was destroyed by a cyclone, April 29th, 1909.
Father Bonkamp seems to have been made pastor of Advance
in 1907 or 1908, but lie resided at Glennon, where Rev. J. Huber had
started a mission. Rev. Bonkamp built the present church, which was
blessed privately, January 9th, 1909, and was solemnly dedicated by
Archbishop Glennon, May 19th, 1910.
Father Andrew Toebben succeeded the Rev. Bonkamp as pastor of
Glennon and Advance in August 1914. He at first resided at Glennon
but, having built the present rectory at Advance, he took up his resi-
dence there January 1918. Father Toebben also tried to start a school
here ; material was bought, a building for the Sisters was bought, but
the school was never built owing to the fact that Sisters could not
be obtained to take charge.
Father Toebben left the place in November, right after All Souls
day, and the Rev. W. Fischer took charge on November 15th of that
year.
The rural parishes founded in 1906, four in number, Fenton,
Russellville, Knob View and Keota, have already been mentioned; and
all retained their standing except one, Keota, which is an Italian
Colony, without priest.
In 1907, the parish of St. Ambrose, Chaffee, Scott County leads
the way. The City of Chaffee owes its existence to the St. Louis-
Memphis branch of the great Frisco Railway system.
When the Mississippi was bridged at Thebes, Illinois, and not at
Cape Girardeau, the Railroad moved its Division from (ape Girardeau
to a more favorable point, and forced its employees to remove with it.
Thus a few houses sprung up; a bank was established and the town
704 History of the Archdiocese of St. Louis
of Chaffee found itself full grown almost overnight. Among the first
settlers of the place were some Catholics. As early as the year 1907,
they applied to Archbishop Glennon for a resident pastor. But at the
time, not having a priest available for the place, the Archbishop asked
the Vincentian Fathers of Cape Girardeau to look after the new settle-
ment. On the Feast of the Holy Family. 1907, the first mass in Chaffee
was celebrated by Rev. Frank Freeley, CM., in Bird's Hall on Yoakum
Avenue.
In June 1907, the attention of the Archbishop being again called
to the number of Catholics in the new town of Chaffee, Rev. Anthony
H. Rohling, was appointed first resident pastor.
A church building was commenced on November 3rd, 1907, and
on January 1st, 1908, the first mass was celebrated in it to the honor
of St. Ambrose, its Patron. In June, 1916, the Archbishop promoted
Rev. Father Rohling to the pastorate of St. Mary's Church, Manchester,
St. Louis County, and in his place appointed the Rev. M. J. Clooney.
The parochial school was established on September 1918, with the
Sisters of Mercy in charge. Father Clooney 's successors were Fathers
M. J. O'Leary and John J. Lonergan. The parish now numbers eighty
families, and has one hundred and sixty pupils in its school under a
teaching staff of seven Sisters. Of the other four parishes of 1907,
Osage Bend has already been mentioned with the other Osage Parishes ;
Fulton, however, in the Kingdom of Callaway, Glennonville in Dunklin
County, and Wellsville, in Montgomery, await our friendly greeting.
The Church of Fulton bears the name of St. Peter. The place was
visited by priests since 1831. Its resident priest is the Rev. J. A.
Murray. Of Glennonville everybody interested in immigration and
colonization must know, that it is the center of Archbishop Glennon 's
famous colony, of which Father Frederick F. Peters is manager, and
pastor. The Church is dedicated to St. Teresa, the Spanish Carmelite.
Of 'Wellsville we know but little: only this that its church is named
in honor of the Resurrection of Christ. Father Daniel Hurley was pastor
in 1924, and held this position. Father Hurley's school is taught by
two Franciscan Sisters.
All the rural parishes founded in 1909 and 1910, Chamois, Argyle,
AVilhelmina, and Maiden made their bow to us in former chapters: of
Maddenville nothing seems to be known since its foundation as a
parish in 1912; of Laddonia, however, in Audrain County we know
that its Church of St. John's is the center of two or three missions.
The pastor, and probably the founder, was the Rev. George Xolte, who
was succeeded since 1924, by the Rev. Anthony F. Schuermann.
St. Mary Magdalen's Church of Brentwood is in charge of the Rev.
J. Clement Fehlig.
Tin Rural Churches Founded Sinct 1903 705
Mary Queen of Peace at Git ndah was founded in the last week of
September 1921, by the Rev. Michael I). Collins. Its territory was
carved out of the parishes of Webster Groves, Kirkwood and Brentwood,
church and school are temporary frame buildings. No school has so far
been established.
C off man in Sic. Genevieve, the ancient New Tennessee Settlement,
lias a church dedicated to St. Gatherim of Alexandria. The pastor is
Father John P. Walsh. The parish has a mission named Minnith.
Hawk Point, Lincoln County is in charge of the Rev. Wenceslaus
Svehla : Mashek is the name of the Mission attached to it. The church
is named St. Mary. The people are of Bohemian extraction.
They settled around Mashek about seventy years ago. Mass was
at first said in a private house. A log chapel was then built and forty
years since, it was supplanted by a frame church, which is still in use.
The visiting priests came from St. Charles and Millwood and Troy.
From 1907 to 1919, Mashek was a mission of St. John Nepomuc's
Church in St. Louis. It never had a resident priest. The parish of
Hawk Point was established in June 1919, and on August 15th, of that
year Father Wenceslaus Svehla became pastor of both places. Hawk
Point is without a church building, whilst the mission of Mashek has.
Hawk Point is a railroad town on the Burlington System.
The parish of St. Joseph at IUmo-Fornfelt was organized in August,
1911, by Father John Muehlsiepen. Divine services were held monthly
in Jacob's hall until a suitable building could be provided. In June
the following year the corner stone was laid for the new church building.
The cost of erection was $1500. It was dedicated on the 27th day of
November by Archbishop Glennon of St. Louis. Father Muehlsiepen
for a time looked after the spiritual welfare of the parish. The Vin-
centian Fathers of Cape Girardeau said holy mass during the two months
preceeding the appointment of a resident pastor.
Rev. A. B. Lager, D.D., was appointed as the first resident pastor
in July 1913. The first three years Dr. Lager lived in a farm house.
The parishioners made strenous efforts to provide a residence befitting
the position of their pastor. In the spring of 1917, the present parson-
age was erected. Father Lager labored faithfully for the spiritual and
material welfare of the parish from 1913 to July 1922, when he was
succeeded by the Rev. Bernard S. Groner.
The parishioners of Illmo have long realized the need of a parochial
school, but the income was not sufficient to warrant the undertaking.
But on Sunday, March 1st, 1926, the corner stone for a brick school
building was laid by Dean Everard Pruente. In September of the same
year the Sisters de Notre Dame took charge of the School.
Ozora is the youngest parish of old Ste. Genevieve County ; but
it has one of the finest churches in a far wider circle. It is dedicated
Vol. 11—23
706 History of the Archdiocese of St. Louis
to the Sacred Heart. Father Bernard Kramper is^ the pastor and
builder. Sereno is the youngest parish in Perry County. Our Lady
of the Victory is the name of its church. The Rev. William V. Roche
is the pastor of Sereno. St. Joseph's Church in Tiff, Washington
County, is in charge of the Rev. John Cook. Its school is conducted by
a lay teacher.
St. Anthony's Parish at Centaur, St. Louis County, was organized
on October 18th, 1908, by the Rev. Charles Keller, who said the first
mass at the place on that day. Since Father McCartney's arrival the
Mission of Chesterfield seems to have outstripped Centaur, as it was
there the new church of the parish was built.
The Parish of the Holy Ghost, Kinloch Pari- is one of the latest
foundations in the Archdiocese. The Rev. James J. Downes is its
pastor. He resides at Villa St. Joseph in Ferguson.
On December 12th, 192-1, the last of the churches founded in the
immediate neighborhood of the city of St. Louis, the Immaculate
Conception of West Alton. St. Charles County, began its parochial
existence. The territory formed part of the ancient parish of Portage
des Sioux. But as it is all bottom land, and at times partly under
water, the Catholics living just opposite to Alton on somewhat higher
ground asked for the establishment of a separate parish. The first
parish building was a combination church and school. It was dedicated
May 17th, 1925. The rectory was completed in September of the same
year. The congregation consists of forty families, German and Irish.
The founder of West Alton parish and its pastor is the Rev. August
Fechtel.
Chapter 13
CIVIC AND SOCIAL ENDEAVORS
The whole world is God's creation and the object of His providence,
Whilst the Church, as its noblest part, requires the supreme attention
of all, the state also and the realms of science and art, and all human
endeavor, lay claim to a fair share of man's interest and care. A
churchman's proper sphere is religion: yet the needs of society, the
schemes of politics and statesmanship, the progress of civilization,
discovery and invention are not thereby excluded from his solicitude.
"Nihil humaniame alienum puto," remains a proper maxime for the
spiritual leader as well as for any other leader of men. For the right
solution of many civic questions, and the proper adjustment of worldly
affairs, have a strong bearing on man's true destiny as an heir of God's
Kingdom.
The Federal Census taken up every decade and published to the
world is a case in point. The relative strength of Catholicity in this
country has been a matter of controversy since the founding of the
nation. Our Catholic Directories were considered unreliable as exag-
gerating the number of Catholics : the Federal Census was condemned
for falling short of what was considered a fair estimate. No doubt,
both were untrustworthy in many particulars and, consequently, of no
scientific value. In order to get the correct data on this interesting
and important matter, the Census Bureau in Washington in the Spring
of 1907, appointed Archbishop Glennon of St. Louis, a Special Com-
missioner of the Government to supervise the compilation of an accurate
census of the Catholic population of the United States. This appoint-
ment was made in accordance with the suggestion made to the
Government by the Archbishops of the country. Archbishop Glennon
accepted the appointment, and, at once, informed all the bishops of
the course of action to be taken. Father J. J. Tannrath was appointed
Chief Assistant to the Archbishop. The work accomplished by the
Special Commission was embodied in the Federal Census Report, and
for the first time gave an approximately correct account of the number
of Catholics in the United States.
The local history of the Church also found a strong advocate in
Archbishop Glennon. It had been well said that, 'Ave cannot understand
anything human unless we know how it grew." The Catholic Church
in the Mississippi Valley is a historical fact of outstanding greatness
and splendor. All who have eyes to see, can see it. But it remains
an impenetrable mystery to the mind unless we know its origin and the
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708 History of the Archdiocese of St. Louis
stages of its development. It was the Centennial Year of the foundation
of St. Louis 1909. On October 7th thousands of St. Louis
Catholics crossed the river to visit the earliest pilgrim-shrine in the
Mississippi Valley in the quaint village of Cahokia. Archbishop Glennon
was there, with Bishops Janssen of Belleville and Hennessey of Wichita.
The quaint weatherworn church, and the ancient cemetery with its
crumbling tombstones, spoke to the visitors of the humble beginnings
and severe trials of the Church they loved and honored. "We stand
here" said the Archbishop, "at the well-spring, the fountain-head,
whence comes our city's prosperity and wealth. We stand at the
fountain-head, and lo, above the fountain is the sign of the cross."
"I hope," he continued" that in this meeting there shall be found the
inspiration to establish a Catholic Historical Society, which will do for
Catholic monuments, what the Missouri and Illinois Historical Societies,
are doing in the civic order."
This opportune suggestion was carried out by the Archbishop
himself, on February 7th, 1917, at the close of the Junior Clergy
Examinations. His Grace proposed the organization of a Society,
whose object it should be to preserve the records and monuments of
the Church in the territory subject to St. Louis in the early days. The
proposal was accepted and the organization completed by May 1917.
The Society published a quarterly Review for five years, under the
editorship of the Rev. Charles L. Souvay, C. M., D. D.
On January 22nd, 1916, the Catholic Library, collected by Pro-
fessor Wright, and devised by will to the Archdiocese, was incorporated
in the St. Louis Public Library, to be conducted as a new Branch
in the Headquarters of the Catholic Women's Association. It is now
housed in the St. Louis University.
In March 1915, the American Headquarters of the Sodality of St.
Peter Claver, devoted to the evangelization of Africa, was established
.in St. Louis. The Sodality publishes a tiny Magazine, called The
Negro Child.
On January 18th, 1920, Archbishop Glennon dedicated the Cath-
olic Students' Home at Columbus, designed as a community center
for Catholic students attending the Missouri State University. Solemn
Pontifical Mass was celebrated by Bishop Byrne at Sacred Heart Church :
the Archbishop in his sermon emphasized the purpose and scope of a
University as being to "teach all truth:" "Though the introduction
of a department of Sacred Science is impossible (under present con-
ditions), yet its absence (from the University course) is a misfortune.
For from the totality of knowledge which the complete University
is supposed to present, truths most fundamental and far reaching have
to be omitted. The horizon of the University is circumscribed. God,
Civic and Social Endeavors 709
heaven, and the human soul have no place there. . . Tt is to the task
of adjusting and supplementing the work of the University that your
Students' Hall, must dedicate itself."
The building- was erected through contributions made by the
Knights of Columbus and Catholics generally.
On April 25th, 1920, a Pastoral Letter of the Archbishop announced
the creation of a Diocesan Interinsurance Exchange, of which churches
and all diocesan properties, including religious institutions may be
insured. Rev. P. J. Dooley was appointed to take charge of the
Exchange. Its capital was $125,000. The maximum amount accepted
on any one risk was fixed at $50,000. The Exchange is different from
the so-called Mutual Insurance Companies, in the sense that the pre-
miums must be paid in full in cash and that there will be no further
liability on the part of the insured: The Exchange has sustained some
severe losses through the two destructive hurricanes1 that visited the city
of St. Louis in 1927 : but was able to meet all obligations and remain
fairly prosperous.
In regard to women's rights and political duties the Archbishop on
May 20th, 1920, expressed his views in clearest terms: "It remains
to be determined how far the extension of woman's power in the field
of politics makes for her greater dignity or more helpful influence.
Time alone can decide. . . Since however, woman suffrage is nowT an
accomplished fact, our Catholic women should realize that, whatever
be its intrinsic merit, their duty is to participate in and exercise
according to their own high ethical standards, the franchise that is
theirs, not forgetting, however, their other high duties and rights, on
which, after all, their lasting dignity and greatest influence must neces-
sarily depend. . . Yours is to stand for the principles of the right ;
yours is the duty to have in mind the sanctity of the home, the pro-
tection of the weak, the care of the sick, the establishment of justice, the
punishment of crime. In this way you may' hope that your influence
may be for good all along the line."
The Students' Mission Crusade founded in 1919, held its first cele-
bration in St. Louis on February 22nd, 1922. A large number of
schools were represented.
The Sisters of the Blessed Sacrament, with Mother Catherine Drexel
at their head, brought a family of four Winnebago Indians. About
twenty religious Orders had interesting exhibits from their missionary
fields, among them the Sisters of St. Joseph, the Loretto Sisters, the
Little Helpers of the Holy Souls, the Fathers of the Holy Ghost, the
Fathers of the Divine Word, the St. Peter Claver Mission Society, the
Church Extension Society, the Apostolic Mission House and others.
May 8 and September 29, 1927
710 History of the Archdiocese of St. Louis
The Mission Pageant and Exhibit was held at the First Regiment
Armory. The religions services were held at the Cathedral. The
Archbishop assisted at the solemn High Mass celebrated by Msgr.
Beckman, Rector of the Cincinnati Seminary, and preached the mis-
sionary sermon.
In 1925 the St. Louis Mission Society was organized by Archbishop
Glennon for the purpose of providing spiritual and material support
for the home and foreign missions of the Church. It was also intended
to serve as a sort of clearing house for all offerings given to the missions.
Father Joseph P. Donovan, C. M., was its first President. The grand
total received for distribution by the Society for 1926-1927 was
$25,699.43 : the grand total of mission charity of the Archdiocese was
$117,232.45.
The first National Catholic Rural Life Conference was held in St.
Louis on November 8-10, 1923. The Archbishop was greatly interested
in the Conference and, in a hearty letter of invitation to the priests and
people of his jurisdiction, expressed the hope that its deliberations
would "result in constructive efforts for the improvement of the social
and economic conditions of the farmers, who constitute so important
a group in Society and the State."
Chapter 14
PATRIOTISM AND CHRIST FAX BROTHERHOOD
In brief address to the soldiers at Jefferson Barracks in Novem-
ber 1916. Archbishop Glennon stated his position on war and peace:
"I hope our beloved country always will be free from the disasters of
war; but if war should ever come, I hope, that not only will every
soldier, but every civilian will stand by the flag and the country."
At that time we were still at peace with all the world, and were
thankful for the favor. It was, therefore, eminently proper, that on
the death of the venerable monarch of the ancient Catholic Empire of
Austria, Francis Joseph, a Solemn Requiem should be celebrated for
the repose of his soul. December 2nd, 1916, was the day for this
memorial service. The Archbishop was celebrant, assisted by Fathers
Lubeley and Eggemann. At the close of the ceremonies the Archbishop
announced the fact the Requiem had been offered up for the late Emperor
Francis Joseph of Austria ; this announcement was repeated in German
by Father Holweck, in Hungarian by Father Eggemann ; by Father
Xekula in Bohemian, by Father Linek in Slovak, by Father Kompare
in Croatian and by Father Dzenazera in Ruthenian.
On January 27th, 1917, the Archbishop, at the request of the Holy
Father, issued a touching appeal in behalf of the starving children of
Belgium. Strong, sinister influences had for some time been at work
among our people to draw the country into the vortex of the European
conflict. In 1917, the United States took the first step for entering
the war : diplomatic relations with Germany were broken off on Febru-
ary 4th. The Archbishop stated, that this measure did not necessarily
mean war : the matter was in the hands of the President, who, no
doubt, had facts in his possession of which the general public knew
nothing. On Good Friday the President sent his war message to
Congress: war with Germany was thereupon declared. "This is no
week for any nation to proclaim war, the Archbishop had said on Palm
Sunday, "Christ lifted up on the cross should be the center of our
attention, allegiance, and devotion. . . We should not crucify Him
anew in the blood of our brothers." Yet, the step taken by the Govern-
ment was final : and it was now the duty of every American to support
the President, loyally and openly, as the representative of lawful
authority, leaving the responsibility to him and his advisers. Arch-
bishop Glennon 's name was joined to the names of seven other Arch-
bishops of the country in the remarkable document of Catholic loyalty
and patriotism sent to the President on April 19th, 1917.
(711)
712 History of the Archdiocese of St. Louis
On the first Sunday in May of the fateful year 1917, the Archbishop
declared :
"It is not necessary for victory that we should abuse our enemies.
The enthusiasm of patriotism that is inseparable from abuse is not well
based. We should look to our conservation and our devotion to duty,
praying that under Divine leadership there may come, not only peace,
but good will as well, and brotherhood may be established."
The welfare of the American soldiers of the Catholic faith was the
first object of the Archbishop's fatherly solicitude. These two hundred
thousand young men must be supplied with chaplains; sacred vestments,
vessels, and all the paraphernalia for Divine worship must be gathered ;
articles of devotion in great quantities must be ready for quick distri-
bution; suitable meeting places and opportunities for healthful
recreation should be always at hand.
This patriotic work was at once taken up by the Catholic people
under the auspices of the Knights of Columbus and carried to a suc-
cessful issue.
At the military High Mass which was held at Camp Maxwell on
July 16th, the Archbishop praised the American soldiers as Sir Gala-
hads, whose strength was as the strength of ten because he was pure of
heart." When Pope Benedict's Peace Proposal was submitted to the
United States and the Allies, Archbishop Glennon declared that, whilst
it "was a great moral issue, it must be looked upon by American
Catholics as a political move, which had no binding influence on them
any more than on non-catholics. Yet, "it is a move for civilization's
sake," said the prelate in conclusion. The Delegate Apostolic. Msgr.
John Bonzano, who had just arrived in St. Louis to attend the Sixty-
Second Annual Convention of the Central Verein, said in his address:
"I feel, that the members of this organization would not be trans-
gressing their rights as citizens, if they were to formulate a petition
urging the Government to consider the Pope's pleas for universal
peace."
But the war continued to drag along its devastating coils over sea
and land. The excitement among a large class of our people grew to
fever heat. Under cover of these hysterical manifestations the old Know-
nothing hatred of everything German demanded measures that were
plainly foolish and unjust.
There were about twenty Catholic parishes in the city that had been
founded and kept up by congregations of German antecedents: but
the use of the German tongue in Church, had been long ago restricted
to a minimum by the pastors themselves, and generally discontinued
in the schools. The language question in the German parishes of St.
Louis was solving itself in the natural way of gradual reduction and
extinction. Force was not necessary, not even advisable. But the war
Patriotism and Christian Brotherhood 713
phrensy put it into the heads of some patriots, that the small remnants
of Germanism must be eliminated. The request came before the Arch-
bishop, and his answer was clear-cut and strong: "As I understand
it. we are not making war on languages, but on false principles. In
most of the so-called German Churches English is used to a greater
extent than German. The announcements are made in both languages,
and as a rule, only one of the Sunday sermons is in German.
"The question of eliminating the German language is being con-
sidered, and will, no doubt, be taken up in due time. I have the
unquestionable right to suppress disloyalty or heresy in whatever lan-
guage it is voiced, but no complaint of disloyalty or heresy in any St.
Louis Church has come to me."
That pronouncement settled the matter for the Archdiocese of St.
Louis. The process of gradual elimination went on as before.
In June, 1918, at the Solemn Military High Mass held on the
grounds of the Orphanage of the Sisters of St. Joseph, in the presence
of more than thirty thousand persons, the Archbishop took occasion
to emphasize this point: "We are not fighting for Anglo-Saxon suprem-
acy : we are fighting for the supremacy of justice and right, rather
than the supremacy of race. Neither is this a war of languages.
Language is but the vehicle of thought ; and is cursed or blessed by the
thinker, whose servant it is. Sentiments of disloyalty may find their
place in any language, and equally so, sentiments of loyalty and
fidelity."
From the start Archbishop Glennon was active in promoting every
honorable measure that would secure for the Government the fullest
measure "of men to fight, arms to fight with, ships to carry them, and
food to sustain them."
The various liberty loan drives, the drive for the Red Cross, and
for the Knights of Columbus war fund always found him as a ready
spokesman and supporter.
At last came the armistice, the harbinger of peace. On Sunday,
November 17th, 1918, a solemn Thanksgiving Service was held in the
Cathedral, by the Rector, Father Gilfillan. The Archbishop's sermon
on the occasion served to declare that we should rejoice in the victory,
"not because our nation is victorious, nor even because our soldiers,
our arms, are victorious, but because the principles for which we strug-
gled are asserted in the victory of our arms."
The Archbishop's faith in President Wilson's honesty of purpose
was rudely shaken by the cold reception of his appeal for justice to
all nations, great or small, and especially "the oldest, most oppressed
and most deserving of them all, the Irish nation." Then, came the
exclusion of the Pope, the true Prince of Peace, from the Peace Con-
714 History of the Archdiocese of St. Louis
ference at Versailles. And finally, the Treaty of Versailles embodying
the Covenant of the League with all the "acts of conquest, every acre
of ground stolen, every land looted and taken over by the looter," that
we might through its Article X "give our approval and benediction to
all the successful crimes of history, but also guarantee protection to
the criminals," found the Archbishop's strongest opposition.
Peace was now assured, but it was not a Christian peace of justice
tempered with mercy.
Distinguished foreigners, prominent in Church and State, leaders
in culture and in war, now came flocking to the hospitable shores of
America, to offer us their thanks for our great services, and incidentally
to appeal for continued liberality to their impoverished nations. Arch-
bishop Glennon extended a kindly, courteous welcome to them all, and
helped to secure a friendly hearing for them. King Albert of Belgium
came, and Cardinal Mercier of Malines. At a banquet tendered to the
King by the city of St. Louis the Archbishop expressed the beautiful
sentiment: "It is meet and just that we should now unite in beseeching
the King of Kings and the Master of Nations, to bless us and to bring
back to all peoples the reign of justice, prosperity and peace." Cardinal
Mercier declared: "Belgium is still in sore straits financially. . .While
here I shall discuss with Your Archbishop a plan of forming a Belgian
Relief Commission, such as they have in New York, Baltimore and
Washington. ' '
On October 25th, 1919, the Cardinal held solemn Pontifical Re-
quiem in commemoration of all the men of the Archdiocese who had
made the supreme sacrifice in the World War.
Belgium needed help and received it from the people of St. Louis
as well as from the other great cities of the country. But there was
another country that found itself in far greater need than Belgium
itself, Austria, Catholic Austria, or rather the pitiful remnant of what
was once the great ancient empire of Austria, now reduced to actual
starvation. "The Holy Father," said the Archbishop, "has asked the
children of America to aid the starving children of Austria. . . Even
the enemy countries, England, France, and Italy are hurrying to the
rescue of these peoples; but so widespread is the misery that their
help is insufficient, and especially is this true of Austria, where the
shadow of death is over all the land. There are seventy thousand
or more children in the diocese ; and it is not too much to ask them to
forward sixty or seventy thousand dollars." Again and again the
Archbishop reverted to the subject of the starving children of Central
Europe, especially of Austria, insisting that generous help must be
given and given at once.
Patriotism and Christian Brotherhood 715
There are no reports or statistics at hand: but there can be no
doubt that the Archdiocese of St. Louis contributed more than ten times
its quota to alleviate the misery of the famishing people of Central
Europe.
This beginning of the greatest work of charity any nation ever
undertook, the rescue and relief of the suffering millions of war-torn
Europe, was made in 1920. It was followed by a number of even
grander effort-, partly under Catholic, partly under Civil management.
The whole movement represented many millions of dollars, and in
all of them the people of the St. Louis diocese took a leading part. It
was the one bright radiance that illuminated the later days of Pope
lieu. 'diet XV. The great heart that went out to all the peoples, was
stilled in death on .January 22nd, 1922. Pontifical Requiem for the
repose of the soul of the dead Pontiff was celebrated at the Cathedral
on Monday. January 30th. He had twice in 1915 and in 1917 set
forth the basis whereon a just and honorable peace should have been
concluded. His peace plans were rejected by the pride and fury of the
belligerents. The world gained nothing by delaying the end of the
conflict, but lost untold treasures in the destruction of the lives of
millions of Europe's and America's noblest and best.
On February 7th. Cardinal Achille Ratti was chosen by the Con-
clave as Supreme Pontiff and assumed the name of Pius XL The first
Encyclical of the successor of Benedict XV gave Archbishop Glennon
the occasion to point out the chief cause of war : the heresy of national-
ism : "Patriotism is a virtue; love of country is next to love of God;
but nationalism is not dealing with the land we love in itself, for itself
and its preservation, but it has to do with its relation toward others.
Xationalism means that your nation must triumph over others, not alone
by moral power, but by whatever means, diplomacy or arms, may be
used in conquering. Xationalism calls for a super-nation."
The last of the really distinguished public men to visit our city
on a mission of comity, was the German Cardinal Michael von Faul-
haber. Archbishop of Munich. He arrived in the city on May 8th,
1923, and received a magnificent reception. Like Cardinal Mercier,
Cardinal Faulhaber. too. came to us to make propaganda for his country
and his people: but he did it in such a consummate way that no one
could feel it as irksome. Throughout the trying ordeal he maintained
the dignity of a prince of the Church. "The German people have the
will to work." he said, "They do not wish to live by charity, and they
know that they cannot expect to eat the bread of other nations; that
they must live by Labor. I hope that international conditions will be
"stablished. which will provide work and subsistence for the people
of all countries." The Cardinal, who had served as chief chaplain of
716 History of the Archdiocese of St. Louis
the Bavarian forces, dwelt upon the friendly feelings entertained by
the Bavarian soldiers for our American boys : ' ' Our soldiers esteemed
them highly, and I never heard any expression of bitterness regarding
Americans. Our men often spoke of the clean soldierly appearances of
the American troops, and I have known of our men feasting on hard-
tack which came over, in some way, from the American lines. Later,
when the American soldiers were on the Rhine, all our people felt
cordially toward them, and the people of the Rhineland sincerely re-
gretted their departure."
Archbishop Glennon spoke in terms of admiration of the Cardinal's
lovable personality as making the best kind of propaganda for his
people and his country. Thus the prayer of the Archbishop made on
the occasion of our entrance into the world war, was fulfilled: "that
under divine leadership there may come, not only peace, but good will
as well, and brotherhood may be established."
Chapter 15
ARCHBISHOP GLENNON AS AN ORATOR
Cardinal Hayes in his address before the Catholic Club of St.
Louis on May 7th, 1925 paid the following tribute to Archbishop
Glennon: "You have in your midst an eloquent voice that has been
lifted up throughout the country. Our own beautiful Cathedral of
St. Patrick's, in New York, has echoed his eloquence. And wherever
it is announced that Archbishop Glennon is to preach, there are no
empty pews. You think he is yours, but in reality he belongs to the
entire Catholic Church of America."
This expression of admiration uttered by the Cardinal of New
York, is a just, though inadequate, embodiment of a fact of which the
Catholics of the United States in general seem to have a more vivid
consciousness than the general Catholic public of Archbishop Glennon 's
own episcopal city. Not that they fail to recognize him as a clear,
lucid and attractive speaker : but the fact is, that only the few have
so far realized that our Archbishop has been recognized by his brother-
bishops in the American hierarchy as the one outstanding pulpit orator
since the death of Archbishop Patrick J. Ryan of Philadelphia. The
cogent proof for what is here stated is the fact that for the last twenty-
five years there was no ecclesiastical event of national importance, at
which the Archbishop of St. Louis was not called upon to deliver the
sermon appropriate to the occasion. From Montreal and New York,
in the North to New Orleans and San Antonio in the sunny South, from
Baltimore and Richmond in the East to Salt Lake City and Helena,
Montana, in the Far AVest, in the great cities of the land, Washing-ton,
Philadelphia, Cincinnati, Chicago, Milwaukee, Detroit, Kansas City,
Denver and quaint old Bardstown, the golden tones of his voice were
heard, and their message, whether of joy or sorrow, of triumph or
reproach, of clear quiet exposition or exultant fervor, was received
with faith and joy into the hearts of thousands and thousands of
hearers. There is a distinction which no other Churchman of our time
enjoys, and it well merits a page in our history. In a certain sense
Archbishop Glennon does "belong to the entire Catholic Church of
America."
It would indeed, seem highly appropriate that the long series of
Archbishop Glennon 's acknowledged masterpieces of oratorical art
should have begun at the Golden Jubilee Celebration of Archbishop
Patrick J. Ryan of Philadelphia. The mantle of the departing prelate
was to grace the shoulders of the rising leader of men. It was a grand
(717)
718 History of the Archdiocese of St. Louis
opportunity: Archbishop Ryan, who fifty years before had come to
St. Louis as a stranger, but had in a brief space "won all the West
to the magic sway of his eloquence and amiable personality," was
now celebrating the Golden Sacerdotal Jubilee; and the Coadjutor
Archbishop of St. Louis had come to awaken the dearest memories of
his heart with gentle touch but irresistible power. Archbishop Glen-
non's address was conceded to be the most eloquent of all, after that
of Archbishop Ryan. This was in 1903. The next Church event of
national interest and importance was the Centenary Celebration of
the Baltimore Cathedral, April 29th and 30th, 1906. It was a deeply
impressive celeb-ration, not only through the assemblage of the American
hierarchy, to mark an epoch in the life of the Church, but also through
the memorable utterances of two high dignitaries of the Church on the
great question agitating the nation, socialism and the undue aggrega-
tion of wealth. These two sermons, together with Archbishop John
J. Keane 's sermon in favor of Catholic schools, were extolled at the
time, as "superb orations that gave a ucav impetus to American Catholic
eloquences." The orators were styled "the three graces of American
Catholic eloquence, Archbishop Ryan, the preacher of faith, Archbishop
Glennon the preacher of hope, and Archbishop Keane, the preacher of
love."
"I feel" said Archbishop Glennon "that there is spiritual electricity
in the atmosphere of today ; that there is a force in the very assembly,
the most representative held in America in twenty years; that their
is before me the synthesis of unusual promise and power."
On November 29th, 1906, the new Cathedral of Richmond, Virginia
was dedicated by Cardinal Gibbons, assisted by many prelates and
priests from all parts of the country. Archbishop Glennon and Arch-
bishop Keane were chosen as the preachers of the joyful occasion:
Archbishop Glennon 's theme was "the Catholic Church established by
God." "Eloquent and scholarly" were the epithets applied to the
St. Louis Prelate's treatment of the subject.
The august ceremony of conferring the pallium on Archbishop
Blenk of New Orleans was held on April 24th, 1907, in the ancient
historic Church of St. Louis. Cardinal Gibbons, two Archbishops, and
seventeen Bishops graced the occasion by their presence. Archbishop
Glennon preached a sermon on the history and signification of the
Pallium. It was pronounced one of the finest sermons ever heard in
that historic edifice where the greatest orators of the Catholic Church
have been heard."
After New Orleans came Kansas City, the former home of the
Archbishop, with a pressing invitation: His Grace responded with one
of the grandest pieces of forensic eloquence "On the Last Rose of
Summer of Irish History": The occasion was the Feast of Ireland's
Archbishop Glennon as an Orator 719
Patron Saint. Such a good judge of oratory as Father Phelan praised
the lecture as fully equal to the best that has been handed down to
us by a long line of Irish orators, all of whom have, at some time of
their life, tried their powers of thought and expression on this exacting
theme." In illustration he quotes a passage in which the Archbishop
speaks of the spirituality of the Irish race ; the mystic light that has
touched to transcendent beauty the better part of English poetry :
"That mystic light, it comes from the wild sea that washes the Irish
coasts; from the heather that covers its hills; from the moaning winds
that crowd its wToods; from the woods themselves with their silent life
and mystic gloom ; from the open meadows and the summer night ;
from the banshee 's cry, and the fairy 's companionship ; from out of
the scenery and association and life that become a part of the Irish
character, there comes that strange yearning, that great desire, that
unwillingness to be part of the common-place, that restlessness, energy
and fire which as a dissolvent set here in American life makes crass
materialism impossible and sets across the face of our land a rainbow
of light and hope, which in color, form and setting takes from the
earth its fascination and tells us of the better things and the brighter
land. So in the struggles of the past, the Irish exile has been with you
to fight for Liberty, civil and religious; and in these later days to
stand with those wTho struggle for law and order and constitutional
liberty, and then and not the least, to light these lives of ours with
the glow of their own color and the brightness of their own heart's
energy. ' '
The Archbishop was now in constant demand, whenever there was
a great celebration in any part of the country. He had to decline
invitations to Philadelphia and other places. It was the time when bids
for his own Cathedral were opened. New York was to be the scene
of the Archbishop's next triumph. The Archdiocese of New York
was commemorating the Centenary of its foundation. 'Cardinal Gibbons
of Baltimore and Cardinal Logue, Primate of All Ireland, Msgr. Fal-
conio, the Papal Delegate, ten Archbishops, forty Bishops and eight
hundred Priests wrere assembled in the historic Cathedral of St. Patrick.
Archbishop Glennon was accorded the distinguished honor of preaching
the sermon before this exalted audience. Needless to say, the Arch-
bishop rose to the occasion with a magnificent discourse on the Divinity
of Christ. The sermon was based on the Encyclical of Pope Pius X,
on Modernism. "Of Archbishop Glennon 's many happy efforts it
was beyond question the most filicitous, " wrote one Catholic Editor,
and ' ' The priests and people of New York are proud of the magnificent
display of Catholicity that was made during the celebration; but sum-
ming up the net results, they say, the two features that will remain
720 History of the Archdiocese of St. Louis
indelibly impressed on their memory will be the march of the Catholic
millionaires in the street procession, and Archbishop Glennon's sermon.
His Grace, and with him the entire diocese, was busy for months,
preceding the 18th of October, 1908, with the preparations for the
corner stone laying of the new Cathedral of St. Louis. This in itself
was a great national event, and right worthily did our Archbishop
commemorate its deeper meaning, in a glowing tribute to the spirit
of piety and self-sacrifice of his predecessors. The dedication on August
15th, 1909, of the beautiful Cathedral of St. Mary Magdalene in Salt
Lake City marked the culminating point in the marvelous growth of
the Catholic Church in Utah. It was the most impressive and solemn
ceremony ever witnessed in the western half of the continent. Cardinal
Gibbons Avas there among +he princes of the western Church, and his
magnetic influence was felt like a blessing; "But the climax came lvith
the soul inspiring eloquence of Archbishop Glennon. He led his hearers
like little children, and one felt that he, too, had the heart of a
child. ... As the gifted orator delivered his tribute to the two Mary's,
contrasting the meanings of their lives, the great assemblage wept . . .
Archbishop Glennon's peroration was one of the most perfect things
ever uttered by human lips."
In November 1909, Kansas City was favored by the Archbishop
once more. The lecture he delivered was entitled "The Lights of
Home." It is a masterly delineation of the Christian home, with its
constituent elements and "the lights that shine there, the lights of
love, sacrifice and obedience."
The 20th day of December 1909, marked the twenty-fifth an-
niversary of Archbishop Glennon's ordination. As His Grace had for-
bidden any public demonstration in his honor, a suitable recognition
of his standing and accomplishments both in St. Louis, and in the
American hierarchy was planned by the priests of the diocese. President
Taft sent an autograph letter of congratulation. Pope Pius X sent
the apostolic benediction. Archbishop Ryan came in person to offer
his best greetings.
Two great ecclesiastical events in the Northeast ; the Eucharistic
Congress held in Montreal, Canada, September 1910, and the Consecra-
tion of St. Patrick's Cathedral at New York in October of the same
year brought forth two additional "gems of purest ray serene" in
the rich domain of Archbishop Glennon's oratorical masterpieces. Car-
dinal Vincenzo Vauntelli, old in years, but young in spirit and energy,
was the special envoy of the Pope to the Eucharistic Congress. Bishops
and priests from all parts of the world were in attendance. It was
the greatest convocation of churchmen that ever met on this side of
the Atlantic. Three Cardinals, eighty Archbishops, and a vast mul-
titude of Bishops, prelates, and priests, distinguished for sacred science,
Archbishop Glennon as an Orator 721
philosophical depth, administrative ability and effective leadership,
crowded around the center of Catholic unity, the Blessed Eucharist,
Archbishop Glennon preached a powerful sermon at St. Patrick's
church on the Triumph of the Eucharistic King. Cardinal Vanutelli
accompanied Archbishop Glennon to St. Louis, and was accorded a
general reception by the Catholics of the city. Both dignitaries then
wended their way eastward to Xew York to participate in the Con-
secration of its great St. Patrick's Cathedral. Archbishop Glennon
delivered the consecration sermon. It is a masterpiece of pulpit elo-
quence, generously instructive and full of timely thoughts couched in
beautiful expression. The first part is devoted to the memory of the
high-minded generous men who presided over the destinies of the mighty
archdiocese of our country : the preacher then drives home a few salu-
tary thoughts:
"Democracy, when right, is divine, but when it goes wrong, it is
revolution. The popular will must have leaders, and their leadership
must partake the responsibility of an apostle and the unselfishness of
a saint. To face the tide of the times the solid principles of justice
must be preached : the straight lines of equity must be proclaimed :
the changeless teachings of a changeless creed of a changeless God must
be told and retold: winged words spoken by lips that are touched
by fire must speak for man's social regeneration and his eternal re-
demption."
The following year, 1911, was saddened for many throughout
the land by the death of the good Archbishop of Philadelphia, Patrick
J. Ryan.
As a matter of course Archbishop Glennon was invited to preach
the funeral sermon. It was a beautiful tribute to the life and achieve-
ments of the dead prelate, the eulogy of a friend who felt a deep sorrow
and the touch of a personal bereavement.
"Archbishop Ryan, like unto all that are truly great, was an
humble man. He sought no preferments : he expected no honors, and
consequently he was never disappointed. When the call of Philadelphia
came to him in 1883, he was surprised and saddened. He would not
come if his own sympathies and sentiments were considered, but the
call was from the Vicar of Christ. It was a command, and all commands
of the Holy Church were sacred to him. But when he came he brought
all the strength and goodness and consecration of his great soul. And
if he sometimes cast lingering glances backward to his beloved St. Louis,
it was only the natural promptings of his heart, for nearly all the
friends he knew were there, and Archbishop Ryan never forgot a
friend."
722 History of the Archdiocese of St. Louis
Once more did the city of Baltimore require the presence of
Archbishop Glennon. The occasion was the Golden Jubilee of its
Cardinal-Archbishop, James Gibbons, October 15th, 1911. Surrounded
by the largest number of prelates of the Church that ever came together
in the United States, Cardinal James Gibbons celebrated the Golden
Jubilee as a priest and the Silver Jubilee as a member of the Sacred
College of Cardinals. The venerable Cathedral was crowded and thous-
ands waited outside to view the procession. Archbishop Glennon 's
sermon paid a loving tribute to the Jubilarian, "the gentlest of gentle-
men, and. the most loved public man in America today. ' ' comparing
his qualities with the devotion for his country of Richelieu, the unstained
citizenship of Newman, and the democracy of Manning.
Two Cathedral dedications, one in Wichita, Kansas, and the other in
Denver, Colorado, were attended by the Archbishop in the late Fall
of 1911.
Cardinal Gibbons and the Archbishop traveled together to Wichita.
The subject of the Metropolitan's sermon was: "How we would make
America Catholic."
At the Denver celebration, Cardinal Farley of New York took the
place of the Cardinal of Baltimore ; but the preacher of the occasion was
the same Metropolitan of the St. Louis Archdiocese. The theme of his
sermon was: "The Sanctity of the Church Yesterday, Today and
Forever."
The two years from 1911 to 1913 were busy years of the Cathedral
builder of St. Louis. For his great monument was gradually Hearing
completion and a second mighty effort, the erection of a grand Seminary,
was in contemplation. Besides the requirements of his episcopal office
consumed much time and energy. Yet His Grace was ready for the
call to Belleville when the saintly Bishop Janssen died in July 1913,
and at the funeral he spoke touching words of sympathy and love in
memory of the beautiful quiet unostentatious life of the departed high
priest of the diocese of Belleville.
On May 18th, 1914, the Archbishop of St. Louis announced his
proposed visit to Rome. On the 14th day of June, he started for Ireland,
and on June 29th, he preached at the consecration of the Plunket
Memorial church in Drogheda, in the very heart of LTlster. Archbishop
Oliver Plunket, Archbishop of Arenagh and Primate of all Ireland in
the hist half of the Seventeenth century, was condemned to death by
English Tyranny, hanged and drawn and quartered, July 11th, 1681.
r'The words of burning eloquence, V wrote the Drogheda Independent of
July 4th, 1914, "in which the Archbishop of St. Louis told us of the
sorrows and sufferings and Martyrdoms undergone by our coreligionists
Archbishop Glennon as an Orator 723
for the faith of which we are all proud. . . will long remain a memory
with those who heard them."
Archbishop Glennon had a private audience with Pope Pius X:
On his homeward voyage, he remained unaware of the gentle Holy
Father's death: But on August 30th, he gave the Papal benediction to
all the people of the diocese. The ceremony occurred in the Old
Cathedral- "There is a quality now attached to this privilege which has
in it a great deal of pathos. Since conceding the privilege Pius X has
died. Let us hope that the blessing comes from him above."
And so occasion after occasion approaches and meets a gracious
response: the Diamond Jubilee of St. Mary-of -the-Woods ; the Conse-
cration of Bishop Brossart of Covington; the Centennial of the Bards-
town Cathedral designated as "the historic Shrine of the West," the
Centennial of our own dear Old Cathedral, and the Seventy-Fifth
Anniversary of Chicago as a Catholic diocese, all, occasions, well cal-
culated to open the hidden springs of true heart-stirring eloquence.
There are so many others that demand with more than equal right,
a brief mention here : and before all others, the death of Cardinal
Gibbons in 1921 and death of Pope Benedict XV in 1922. The eulogy
on the dead Cardinal of Baltimore emphasized his outstanding great
qualities, as a leader of the army of God, a wise legislator, an educator
of far-reaching vision and a great patriot, all embodied in the "kindly
gentle old man whose coming was a joy, whose presence was a bene-
diction."
The eulogy on Pope Benedict, being delivered in the St. Louis
Cathedral, does not, strictly speaking, pertain to this series which is
intended to show that Archbishop Glennon belongs, in a manner, to the
entire country : yet its object of universal sorrow, and its brief, deeply
felt and most touching accents, merit for it a place among the acknowl-
edged masterpieces of the Archbishop: "Benedict was not neutral, but
as between the warring nations, he was impartial. Undoubtedly pro-
tected by the Spirit of God and the charity of Christ, he never faltered
and never yielded. Unswayed he stood above passion, greed and
prejudices of men and nations, and he stood alone. . ."
The Diamond Jubilee of the diocese of Galveston, occurred on March
14th, 1922. The sermon on the occasion was preached by Archbishop
Glennon. It was a song of praise and thanksgiving raised to God for
the strong men of faith who carried the cross from East to West, and
from West to East over the wide savannahs of Texas; the Franciscan
Padres and the Lazarist missionaries.
After the Diamond Jubilee in the South came the consecration of
the Cathedrals of Omaha in the North: then the death of Bishop
Burke of St. Joseph, and then the death of Bishop James Ryan of Alton,
724 History of the Archdiocese of St. Louis
and finally the dedication of the Seminary of New Orleans, all within
the period of two years. In 1924 followed the consecration of the
Cathedral of Helena, Montana, and the Funeral of Archbishop Moeller
of Cincinnati, in 1925.
There are many more sermons and addresses of Archbishop Glen-
non, preached on more or less memorable occasions, at home and abroad,
and preserved only in the tiles of forgotten newspapers, sermons and
addresses which, if gathered would form a conspectus of the high points
of Catholic American History during the Quarter, Century just elapsed.
They show the aptness of the New York Cardinals saying: "You think
he is yours; but he belongs to the entire Church of America."
It is a memorable fact that, since his elevation to the Metropolitan
see of St. Louis, he was called upon to give expression to the joy or
sorrow, the triumph and gratitude, the hope and courage and supreme
confidence of the Church of God in America on almost all the great
occasions of the last twenty-five years.
Like all true Irishmen, Archbishop Glennon is a poet at heart,
although he shuns the fetters of verse and rhyme. His prose is rhythmic
like the sea in its varing moods. His vision of life is that of a mystic,
a dreamer, if you will, whose dreams are bound to come true, because
they are not mere imaginings, but real visions, with force of character
behind them. He sees the hand of God in the order and beauty of nature
and the vicissitudes of life, and he has the mysterious power of making-
his hearers catch a passing glimpse, here and there, of the unseen world
around them.
Chapter 16
VARIOUS ECCLESIASTICAL PROMOTIONS
During Archbishop Kenrick's regime St. Louis was known as the
Mother of Bishops. And justly so. For from 1849 to 1888 the Arch-
bishop of St. Louis consecrated sixteen Bishops, ten of them having been
chosen from the secular clergy of the Diocese and six from various
religious Orders, Jesuits, Dominicans and Trappists. Since 1888 that
particular glory had departed from the St. Louis, although (in 1903,
a member of the St. Louis clergy, Father Jeremiah J. Harty, was chosen
by the Holy See as Archbishop of Manila, but received his consecration
at Rome,) and on June 29th, 1896, the Archbishop of St. Louis, John
J. Kain, was called upon to consecrate a priest of Kansas City, Father
John J. Glennon, who was ultimately to succeed him in St Louis.
But in 1918 a change came over the scene. On November 10th,
Archbishop Glennon for the first time had the honor of consecrating a
Bishop : It was the former pastor of the Church of the Holy Name
in St. Louis, Christopher E. Byrne, a native Missourian, whom the Holy
See had appointed Bishop of Galveston. Owing to the influenza,
prevailing at the time, church gatherings were prohibited. Hence only
a small congregation of friends attended the consecration services, but
the clergy were well represented. Bishops Thomas F. Lillis, of Kansas
City, and John B. Morris of Little Rock acted as co-consecrators with
the Archbishop. Father Patrick Dooley was the preacher of the day.
The other Bishops, honoring the memorable event with their presence,
were : John J. Hennessy of Wichita, John Ward of Leavenworth,
E. P. Allen of Mobile, Thophile Merschaert, of Oklahoma City, Cornel-
ius Van de Ven of Alexandria, La. ; Joseph S. Glass, CM., Salt Lake
City; J. H. Tihen of Denver; and J. S. Gunn of Natchez. Besides
these prelates there were a number of Monsignori and other distinguished
priests from Texas, Illinois, Kansas and Missouri. Bishop Byrne was
born at Byrnesville, Missouri, on April 21st, 1867. He made his
classical studies at St. Mary's College, Kansas, and his philosophical
and theological course at St. Mary's Seminary, Baltimore. He was
ordained by Archbishop Kenrick on September 23rd, 1891, and assigned
as assistant to St. Bridget's Church, St. Louis. Serving in that capacity
until June 16th, 1897, he was made pastor of Sacred Heart Church,
Columbia, and on December 6th, 1899 became Permanent Rector of St.
Joseph's Church, Edina. On January 27th, 1911, Father Byrne resign-
ed the charge of Edina, and received the appointment to the Holy Name
Church in St. Louis.
(725)
726 History of the Archdiocese of St. Louis
Here he made large improvements on the school, and increased the
attendance threefold. He built the beautiful new church, the first one
in the Romanesque style, in the city. He held a number of important
diocesan offices and was for six years the Manager of the "Church
Progress." The Diocese of Galveston, was founded by the St. Louis
Lazarists, John Timon and John M. Odin. But long before their
coming, ever since Coronado's expedition, the Sons of St. Francis of
Assisi, Father Massenet and his noble companions and successors, had
labored among the Indian tribes of the country until their Missions
were suppressed by the Spanish Government in 1824.
On May 2nd, 1840, Father Odin left the Seminary of St. Mary's
in Perry County, Missouri, in company of Father Dutreluingne, on
his mission to Texas. Father John Timon, the Superior of the Lazarists
had been appointed Prefect Apostolic, but had in turn appointed Father
John M. Odin, Vice Prefect-Apostolic. In 1847, the State of Texas
was erected into a Diocese, with the See of Galveston, and John M. Odin
became its first Bishop. On his appointment to the Archdiocese of New
Orleans, Bishop Claude Marie Dubuis succeeded to the See, October
21st. 1862. Bishop Nicholas Aloysius Gallagher was the third Bishop
of Galveston. Bishop Christopher E. Byrne is the fourth, a worthy
successor to the great and good men that preceded him.
Archbishop Glennon's second consecration of a Bishop took place
on November 8th, 1922, in the Cathedral, of which the new Bishop,
Francis Gilfillan had been Rector, since its foundation. Bishop Gilfillan
had the appointment as Coadjutor to Bishop Maurice F. Burke of St.
Joseph, and was soon to follow that learned and pious Prelate as the
Ordinary of the See. The Archbishop, as consecrating Prelate, was
assisted by Bishops Christopher E. Byrne of Galveston and Thomas
F. Lillis of Kansas City. Twelve other Bishops, a number of Monsig-
nori, a large delegation of priests from St. Joseph and more than three
hundred visiting and local clergy took part in the sublime ceremonies.
The Bishops were : Jeremiah J. Harty of Omaha ; Thomas J.
Shahan of the Catholic University at Washington ; Joseph Chartrand
of Indianapolis; Edmond Ileelan of Sioux City, Iowa; John Ward of
Leavenworth; Francis J. Tief of Concordia; Kansas; Henry Althoff
of Belleville; J. H. Tihen of Denver; Schwertner of Wichita ; P. J.
Keane of Sacramento, Cal. ; Bishop Maurice F. Burke's infirmities
prevented his attendance. The Rector of Kenrick Seminary, Dr. Ryan,
in the touching peroration of his sermon said: "To us, beloved Bishop,
as to yourself, the future is a scaled book ; but, judging from your
well-known piety and learning, we confidently pray and expect, that the
future will reveal the glory of the past not only undimmed but enhanced
in splendor."
Various Ecclesiastical Promotions 721
On Saturday, March 17th, 1923. Bishop Maurice V. Burke departed
this life; and Bishop Francis Gilfillan was Bishop of St. Joseph. Arch-
bishop Glennon preached the funeral sermon describing the departed
prelate, in the threefold character of the priest, the gentleman and
the scholar."
The year 1923 marked the well merited elevation of four distin-
guished priests of the Archdiocese to the dignity of Domestic Prelates
of the Pope's Household.
Monsignor Frederick G. Holweck, Pastor of St. Francis de Sales
Church, was invested with the proper insignia on Sunday, May 6th; Mon-
signor Timothy Dempsey, Pastor of Old St. Patrick's, on Ascension
Thursday, May 10th, in the morning, Monsignor F. X. Willmes, Pastor of
St. Peter's church, St. Charles, on the evening of the same day; and
Monsignor Martin S. Brennan, Pastor of S.S. Mary and Joseph's.
Carondelet, on Sunday, May 27th.
The Archbishop officiated at all these ceremonies, and was delighted
with the many marks of approval his four-fold choice of men to be
honored above others, met on all sides.
The Centenary Celebration of the coming of the Jesuits to St.
Louis, June 21st, 1923, was an event of greatest import and magnificence.
There were present in the sanctuary of St. Francis Xavier's church
six visiting Bishops, five Provincials of the Society of Jesus, Presidents
of eleven Jesuit Colleges of the Missouri Province, members of the
St. Louis University faculty and a number of priests of the city and
diocese. The Bishops in attendance were : Patrick A. McGovern of
Cheyenne; Edmond Heelan of Sioux City; Anthony J. Schuler of El
Paso; Francis Gilfillan of St. Joseph, and Patrick Richard Heffron.
Bishop Lillis of Kansas City sang the Solemn High Mass, and
Archbishop Glennon delivered the sermon, which was a masterly pres-
entation of the grand and far-reaching works effected within a century
by the Missouri Province in education, in the Indian missions, in the
defense of the Church against heresy and infidelity, in the ever
watchful care for the immigrant in the one time wilderness of the
West.
Scarcely ten months had passed when the the Church of St. Francis
Xavier once again saw a large gathering of Bishops and high dignitaries
in its sanctuary. The occasion was the consecration of Bishop Joseph
A. Murphy of British Honduras. Bishop Murphy was a member of
the Society of Jesus. He had been stationed at St. Louis University
since 1919. Archbishop Glennon was the consecrating Prelate, with
Bishops .Joseph Chartrand of Indianapolis and Anthony J. Schuler of
El Paso. Others of Episcopal rank present in the sanctuary were:
Bishops Thomas A. Lillis of Kansas City ; Francis Gilfillan of St. Joseph ;
728 History of the Archdiocese of St. Louis
Henry Althoff of Belleville ; James A. Griffin of Springfield, 111. ; Bishop
F. J. Tief of Concordia ; Alphonse Smith of Nashville and E. D. Howard
of Davenport.
Father M. J. O'Connor, S, J., of the St. Louis University at the
close of his sermon paid a glowing tribute to his almost life-long friend
Bishop Murphy:
"Weighty indeed, is the obligation that comes to Father Murphy
this morning; difficult, indeed, the fulfilling of the charge that enters
into his life. And yet, as with glistening eyes we view this splendid
ceremony, to see him take on the character of a bishop, there is no
misgiving in our hearts. For Father Murphy in his priestly years had
proved good and true and loyal; and Bishop Murphy will bear the
burden that is put upon him, grandly." In the month of April 1924,
the Archbishop secured the so-called Walsh Mansion on Lindell Boule-
vard and Taylor Avenue, and made it the Archiepiscopal Residence,
devoting his old residence, 3810 Lindell Boulevard, to chancery and
other diocesan purposes. The new residence is an imposing structure,
situated only one block from the Cathedral.
Here in May 1925, he received the visit of Cardinal Hayes, Arch-
bishop of New York and a number of other dignitaries of the clergy
and laity. On June 7th, however, he announced his impending depar-
ture for Rome. On June 30th, the Archbishop was received in private
audience by the Pope. On August 26th, he was back again at his post
of duty. In an interview given to the Post-Dispatch the Archbishop
spoke of his impressions gained in Ireland, France and Italy. Of Pope
Pius XI he said : ' ' He is most affable and cultured. His career before
his elevation brought him into contact with books and people : hence
his knowledge of literature and language. At the audience to the
laity from St. Louis, as the Holy Father had understood that some were
of German extraction, he spoke to them in German. While he under-
stands English well, he does not speak it fluently."
It was the year of the Jubilee 1925 : Pilgrimages in great numbers
were made to the Eternal City to gain the indulgence. But for the
great mass of Catholics a journey to Rome was simply impossible.
Hence the Holy Father extended the Jubilee celebration for another
year, with the favor that all visits could be performed in their home-
cities, towns and villages. On February 19th, 1926 the Archbishop
issued his Jubilee Letter.
In St. Louis the churches to be visited were the Old Cathedral,
St. John's Basilica, St. Francis Xavier's church and the Cathedral.
Since the death of Monsignor Hoog on April 1925, the Archbishop had
VICAR-GENERAL MSGR. F. G. HOLWECK, D.D.
Various Ecclesiastical Promotions 729
no Vicar-General. But on January 6th, 1926 His Grace appointed
Msgr. Frederick G. Holweck and Father Patrick P. Crane to this, the
highest office in the diocese, save that of the Archbishop himself.
Vicar-General Crane is a comparatively young man ; but has a
wide experience gained as a member of the Diocesan Mission Baud,
and in general pastoral work.
Monsignor Frederick George Holweck was a many-sided man, dis-
tinguished as a pastor and leader of men, as well as a man of science,
gifted with a restless spirit of enquiry and research, an authority on
liturgy and Canon Law, an historian of note, a critical student of Hagio-
logy, Latin and Greek Hymnology, and the Feasts of Our Lord and
His Blessed Mother. In recognition of his extensive and solid learning,
as displayed in the "Biographical Dictionary of Saints," and the
"Calendarium of the Feasts of Our Lord and His Blessed Mother,"
(in Latin) the University of Freiburg conferred upon Msgr. Holweck
the honorary Doctorate of Theology. During his almost fifty years
of priestly life, Father Holweck, as he preferred to be called until
the last, was a staunch supporter of the Catholic Press, not only by
subscriptions but also by practical cooperation. He contributed more
or less regularly to the Heroic! cles Glaubens, the Amerika, the Pastoral-
Blatt (of which he was the last Editor) the Fortnightly Review, and
the St. Louis Catholic Historical Review. The Illinois Catholic His-
torical Review, and the Catholic Historical Review of Washington, D.
C. He also wrote contributions for the Catholic Encyclopedia and
Herder's Konversationslexikon.
The Biographical Dictionary of the Saints is admittedly the best
and most complete reference work of its kind in the English language.
The Calendarium is simply unique, as there is nothing like it in
any language.
Monsignor Holweck, V. G., died February 15th, 1925 at the age of
seventy, full of honors, full of merits. "What makes the greatness of
this Prelate more apparent," wrote the Western Watchman on the
occasion of his death, "is that he was ever humble, always condescending.
One could seek his advice and find him easily accessible. And one
could come away satisfied, knowing that the advice he offered, and the
solutions he gave, had for backgrounds long years of profound research,
and a record of unblemished virtue." As a man he possessed the
saving sense of humor, in an eminent degree: he was full of "quips
and cranks," and he had an inimitable way of telling a funny story,
but he never used illegitimate means to provoke a laugh, or to convey
a sting.
730
History of the Archdiocese of St. Louis
He had the hearty cheerfulness of manner that made every one
feel at home in his presence. Its immediate expression was the sympathy
for the poor, the suffering, the despised and down-trodden everywhere.
Of all the priests in the diocese, there was none that could compare with
Monsignor Holweck in the extent of his charities extended to the
impoverished and famine-stricken bishops, priests, nuns, and helpless
women and children and their husbands and fathers, of Germany and
Austria. Many a good and worthy soul would have sunk beneath the
heavy load of misery, if Monsignor Holweck had not turned the ever
flowing resources of his parishioners and friends, far and near, into
the broad stream of Christian charity that, like the gulf stream,
warmed and cheered and vivified.
Chapter 17
THE BROTHERS OF MARY AND THE RESURRECTIONISTS
The latest religious Orders of Men to find a home in St. Louis
were the Marianists, commonly called the Brothers of Mary, and the
Resurrectionist Fathers. Two others: the Servites (O.S.M.) and the
Oblate Fathers of Mary Immaculate (O.M.T.) are employed in mission-
ary and pastoral work, but have not erected an institution of their
respective Orders in the diocese.
The Society of Mary, as the Marianists are officially styled, "is
composed of priests and brothers, who all make the same vows, observe
the same rule, and pursue the same works of zeal under the standard
of Mary Immaculate. ' '
A novelty in monastic life is introduced in so far as that "priests
and brothers enjoy the same privileges in the Society of Mary. They
have the same representation in the administration of the Society,
and can hold the same positions, except such as are reserved to the
priests by cannon law. They live together, take their meals together,
and spend their recreations together."
As in all other religious associations in the Church, the object
of the Society is twofold; namely, the personal sanctification of its
members, and the salvatioM of souls. The latter is accomplished
principally through the Christian education of youth, with which the
Society combines the works of the sacred ministry : preaching, retreats
and missions, wherever Divine Providence and the Holy See call the
apostolic laborers of the institution."1
The founder of the Society of Mary, William Joseph Chaminade,
was born in Perigueux, a small city sixty miles northeast of Bordeaux,
France, on the eighth of April, 1761.
William Joseph and his brother Louis received their early training
for the ministry in the College of Wussidan, near their home town,
where their elder brother John, a member of the Society of Jesus, was
professor. They attended the University of Bordeaux for philosophy
and the Seminary of St. Sulpice in Paris for their course in theology.
Both were raised to the holy priesthood in 1784 and returned to the
College of Mussidan as professors, and in the following year three
Chaminade Brothers assumed control of the College. Everything
might have gone well, in a worldly sense, with William Joseph Chami-
l From "A Nineteenth Century Apostle of Mary," passim, and Prospectus of
the Society of Mary, p. 23.
(731)
732 History of the Archdiocese of St. Louis
nade : for his talents and devotion to duty were bound to attain early
recognition.
But the terrors of the Revolution forced the College to close its
door, and drove the youthful priest to Bordeaux, where he bought the
Villa St. Lawrence, and hid himself from the persecutors. This life
of alarms lasted until 1797 : but in October of that year divine Provi-
dence led him to Saragossa in Spain. It was, on the feast of Our
Lady of the Pillar, when he arrived. Here he received the inspiration
to found the Society of Mary for men, and the Daughters of Mary
for women.
The seed-grain from which the Society of Mary developed was a
Sodality. On May 1st, 1817, Father Chaminade addressed Father
Lelanne, one of the most brilliant, energetic and influential sodalists :
"Let us form a religious institute, having the three vows of religion,
but having no particular name, no distinctive costume, and as much
as possible, not even a corporate life."
Father Lalanne gladly accepted the call, and both priests spoke
privately to a number of other Sodalists. Seven young men, Father
Lalanne included, declared formally and publicly to their director that
they placed themselves entirely at his disposal, that they chose him as
their religious superior.
They were from various walks of life. Two were preparing for
Holy Orders, one was a college professor, two were business men. two
were coopers by trade. Thus from the very beginnings, the Society
of Mary embodied in itself both priests and lay members. The latter
are popularly spoken of as the Brothers, though in the Society this
term includes the clerical as well as the lay members."2
Father Chaminade pledged his most cherished enterprise, the So-
ciety of Mary, to the work of educating youth.
After the first novitiate of the Society was established in the Villa
St. Lawrence at Bordeaux, calls for religious came from all parts
of France, and even from foreign countries. Before the death of the
Founder, in 1850, the Society of Mary numbered four provinces, sixty
establishments and nearly five hundred members in France, Switzer-
land and America.
It was in 1849, one year before the death of the venerated founder,
that the Society was introduced into the United States .by one of his
most cherished and faithful disciples, the Rev. Leo Meyer. It grew
and spread quickly and without obstacle, and today there are two
flourishing provinces of the Society of Mary in the United States.
One has headquarters at Mt. St. John, Dayton, Ohio, and is known
as the Cincinnati Province. The other has its central house at Mary-
A Nineteenth Century Apostle of Mary," pp. 20-21.
The Brothers of Mary and the Resurrectionists 733
hurst Normal, Kirkwood, .Missouri, and is called the St. Louis Province.
But how did the foundation of the St. Louis Province of the Brothers
of Mary come about? In 1897 the Rev. Francis S. Goller, pastor of
S. S. Peter and Paul's parish in St. Louis called at the Novitiate of
the Society in Dayton, Ohio, for the purpose of securing brothers for
his school. The request was granted. In September the school opened
with three Brothers as a Grade and Commercial High School. The High
School drew pupils from every part of the city and constantly ex-
tended its usefulness. In 1913 the new pastor of S. S. Peter and
Paul Father Hoog placed the higher grades of what was heretofore a
parochial institution in charge of the diocesan High School Board
under the new designation : The Kenrick High School. The Brothers
of Mary were continued in office, and when in 1913, the school was
removed to a new and more central location on Locust Street, they
furnished the teaching staff. The Commercial High School being gone,
S. S. Peter and Paul's School was reduced to its former condition
o£ a grade school, with the Brothers of Mary in charge.
In 1916 the Kenrick High was removed from Locust to Stod-
dard Street, near St. Bridget's Church and finally, in 1924, to that
monument of classic refinement the new High School building, erected
on Kingshighway through the munificence of Mrs. William Cullen
McBride. As it was intended for a memorial to her departed husband,
the name of Kenrick now lapsed in favor of McBride. The present
faculty of the McBride High School numbers twenty-two members,
who all belong to the Society of Mary.
In 1828 the Archdiocese erected a tasteful and commodious resi-
dence for the Brothers. The only other School taken over by the
Brothers of Mary was that of St. Anthony of Padua.3
But this enterprise was only the opening wedge. In 1908 the
Brothers of Mary formed the Province of St. Louis. They established
their Postulate and Novitiate at the Villa St. Joseph in Ferguson, St.
Louis County. The Postulate is intended to receive and train boys
whose age ranges between 13 and 16 years, who earnestly desire to
become members of the Society. The Novitiate continues this train-
ing under the direction of a priest who is called the Novice-Master.
The novices are occupied principally in studies of a religious nature.
The novitiate lasts one year: then if the novices persevere, they are
admitted to the profession of vows. The first vows are usually made
for one year: and never more than three years. After the novitiate
comes the scholasticate which extends over a period of several years.
The scholastics wear the costume of the Brothers: and they are re-
garded as members of the Society.' Most of them are employed in
Answers to Questionnaire.
734 History of the Archdiocese of St. Louis
teaching: those that have a vocation to the priesthood, make the usual
course of studies as pursued in other Seminaries.4
The home of the postulants and novices of the Society remained
at Villa St. Joseph in Ferguson until 1909, when the Chaminade College
Building at Clayton was erected. But only the Postulate was trans-
ferred to its classic halls, whilst the Novitiate remained at Ferguson.
The rapid and substantial growth of Chaminade College obliged the
Superiors of the Society to look for a suitable property on which to
build the Mother-house of the St. Louis Province. The Brownhurst
homestead, situated on the Big Bend and Denny Roads, just outside
of Kirkwood was bought in 1918, and the Novitiate of the Order was
transferred there. A large building was erected on the grounds. The
new property was named Maryhurst. The inauguration of this build-
ing as the residence of the Provincial and Inspector and as Postulate
and Scholasticate took place on August 15th, 1922. Chaminade College,
which had been the Mother-house of the St. Louis Province until 1917,
was superseded by Maryhurst ; but it continued its remarkable march of
progress as an institution of learning. On its opening day in Septem-
ber 1910 it had only seventeen students and fourteen years later two
hundred and twelve. The succession of Presidents at the College were :
Rev. August Frische, Rev. Andrew Huder, Rev. Louis A. Tragesser,
Brother Francis A. Meyer, Rev. Joseph E. Ei, and Rev. Albert H.
Rabe.
A Gymnasium costing $90,000., was added to the College build-
ings in 1921 and a dwelling for the Sisters in 1923. The grounds em-
brace one hundred acres of rolling prairie and woodland giving ex-
ceptional facilities for College purposes.
"The Brothers of Mary are convinced, that the welfare of our
country is bound up intimately with the work of the Catholic Church,
and that the interests of the Church are best fostered by the thorough
Christian education of the youth of our land. But whilst they insist
that the eternal welfare of the pupils must be sought above all things,
they employ the best means and methods that can assure full success
to them in the various careers of social and commercial life."5
A similar purpose is manifested by the only Institution of the
Resurrectionist Fathers in the Archdiocese, the St. John Cantius House
of Studies. The Congregation of the Resurrection was founded in
Rome, in 1842 by two Polish priests, Peter Semenenco and Jerome
Kaysiewicz. Its members follow a modified form of the rule of St.
Benedict. Pope Leo XIII approved the Congregation in 1902. The
Mother-house is in Rome.
Prospectus of the Society of Mary, pp. 34 and 3^
Doolev, Rev. P., Sermon.
The Brothers of Mary and the Resurrectionists 735
St. John Cantms' House of Studies, in charge of the Congregation
of the Resurrection, was established in the year 1918.
At this Institution the aspirants to the priesthood in the Congrega-
tion of the Resurrection make their course of three years philosophical
and four years theological studies after having completed a year of
Novitiate either at Chicago, 111., or at Kitchener, Ontario, Canada.
All students attend St. Louis University.
The policy of the Congregation of the Resurrection in regard to
the preparation of its Scholastics for the priesthood is to give them the
advantages of an education in the Natural Sciences as taught in one
of our foremost Catholic Universities in America, St. Louis Univer-
sity, as well as a theological education with the many incidental ad-
vantages that are proper to it when obtained in Rome. For this
reason the Scholastics of the American and Canadian Provinces of the
Congregation of the Resurrection, as a rule, make the three years phil-
osophy, including the natural sciences, at St. Louis University, after
which they are sent to the Roman House of Studies, Rome, Italy, for
four years of theology where they attend the Pontifical Gregoriana
University.
In this manner they are well equipped when priests to take up the
work of the Congregation of the Resurrection which is chiefly to
conduct colleges in which Catholic young men are prepared for Uni-
versity or Seminary courses and, above all, to be of first rate assistance
to the respective bishops in whose dioceses they may be located, by the
care of souls in parishes entrusted to their charge.
Owing to the increased number of Scholastics since the establish-
ment of St. John Cantius' House of Studies at St. Louis, a hand-
some addition providing twenty-four additional rooms, was built in
the year 1925.
At this House of Studies there are twenty-four Clerics; three lay
Brothers; and three priests.
Very Rev. Robert S. Dehler is Superior and Rector; Rev. Alex
Reitzel, C. R.. Assistant Rector; Rev. Joseph Ziemba. C. R.. Missionary.6
6 Information furnished by House of Studies.
Chapter 18
LATEST DEVELOPMENTS OF THE SISTERHOODS
One of the most beautiful indications of the strength and vigor of
Catholic life in the Archdiocese of St. Louis is to be found in the
constant growth and expansion of the religious Orders and Congrega-
tions of women among us. The life of a religious, to be attractive or
even bearable, must be supernatural. The fact, therefore, that so many
young ladies of high talent and brightest prospects, year by year, conse-
crate themselves to the service of God in the cloister, or in the class-
room, or in the hospital, or in the orphan asylum, and in the course
of years experience no regrets, no hankerings after the pleasures of the
world, no disappointments in meeting ingratitude for their consecrated
service, this fact alone surely proves that the love of supernatural
things is still deep and strong among our Catholic people. It is a
pleasure to record the fact that all our Sisterhoods have not only held
their own, since Archbishop Kenrick's time, but have made wonderful
progress in numbers and in efficiency of service. The blessing of God
has been with them ; and the good will and the admiration of the Catholic
laity as well.
Taking then, the outward manifestation for the symbol and ves-
ture of the living spirit within these sisterhoods, we would place here a
page of statistics derived from the Catholic Directory for 1927 ; in regard
to their increase in membership and enlargement of their means of
service in the cause of religion, morals and culture.
1. The Ladies of the Sacred Heart
"Maryville College and Academy of the Sacred Heart, Meramec
St. and Nebraska Ave. Sisters 58; Pupils 136. Lay Teachers 7. Day
pupils are not received.
Academy of the Sacred Heart and Mullanphy Orphan Asylum,
334 Taylor Ave. Sisters 44; Lay Teachers 4, Pupils 303, Orphans 20.
Academy of the Sacred Heart, 2nd and Decatur St., St. Charles,
Mo. Religious 35, Pupils 105.
2. The Daughters of Charity of St. Yincent de Paid
St. Louis Mullanphy Hospital, 3225 Montgomery St., 18 Daughters
of Charity of St. Yincent de Paul. Patients during the year, 2718;
outdoor clinic patients 14,544. Connected with the Hospital is St. Louis
Mullanphy Training School for Nurses. Pupils 55.
(736)
Latest Developments of thi Sisterhoods JSrt
St. Vincent's Sanitarium for Nervous and Mental Disorders.
Sisters 35. Patients treated during the year, 523. Inmates in Sani-
tarium, 362.
St. Philomena's Technical School. 5300 Cabanne Ave.. 9 Daughters
of Charity of St. Vincent de Paul. 8 Lay Teachers. Girls 70.
St. Mary's Female Orphan Asylum. 5341 Emerson Ave.. 10 Daugh-
ters of Charity- of St. Vincent de Paul. Orphans 150.
St. Ann's Widows' Home, lying-in Hospital and Foundling Asy-
lum, 5301 Page Ave. Sisters 15. Orphans 148. Patients treated during
the year 975. Connected with the Home is St. Ann's Maternity Hos-
pital Training School for Nurses. Pupils 6.
Guardian Angel Settlement, 1029 Marion St. 8 Daughters of
Charity of St. Vincent de Paul. Postulants 7. 180 Day Nursery chil-
dren enrolled. The Settlement includes Day Nursery, Kindergarten,
Sewing school, Lunch room, Sunday school, Working Girls' Club,
Junior Girls' Club, Playgrounds, Free Employment Bureau, Young
Ladies Sodality. The Sisters also visit the poor and sick.
St. Patrick's Day Nursery and Father Dempsey's Settlement,
1209 N. 6th St. 9 Daughters of Charity of St. Vincent de Paul. 1 Lay
Teacher. Children 72, average daily.
Normandy. Marillac Seminary — Motherhouse and Seminary of
the Daughters of Charity of St. Vincent de Paul. St. Louis Province.
Sisters 35. Novices 26.
3. The Sisters of St. Joseph
St. Joseph's Academy, 6400 Minnesota Ave. — Motherhouse and
Novitiate of the Sisters of St. Joseph of Carondelet. Sisters 38. Novi-
ces 58. Postulants 23. Pupils in Academy 210.
Fontbonne College, Wydown and Big Bend Rds., 31 Sisters of St.
Joseph of Carondelet. 12 Lay Teachers. Pupils 231.
Convent of Our Lady of Good Counsel. 1849 Cass Ave. Sisters
110.
St. Joseph Male Orphan Asylum, 4701 Grand Ave. Sisters 16.
Orphans 185.
St. Agnes Convent, 2049 Sidney St. 15 Sisters.
St. Joseph Deaf Mute institute, 901 N. Garrison Ave. Sisters 10.
Lay Teachers 5. Pupils 80.
Nazareth, Retreat of the Sisters of St. Joseph of Carondelet.
Sisters 38.
Valle High School and Convent of St. Francis de Sales, Ste.
Genevieve, Mo. Sisters 14. Lay Teachers 1. Pupils 70.
Vol. 11—24
738 History of the Archdiocese of St. Louis
4. The Sisters of Loretto
Loretto Academy. 3407 Lafayette Ave. 56 Sisters of Loretto at the
Foot of the Cross. Pupils. 215. 3 Lay Teachers.
Webster College, Webster Groves, Lockwood and Plymouth Aves.
Sisters 36. Lay Teachers 6. Pupils 170. The Reverend Professors
of Kenrick Seminary have charge of the Departments of Philosophy,
Sacred Scripture, History, Sociology, and Religion.
5. The Sisters of the Good Shepherd
Good Shepherd Convent, 3801 Gravois Ave. Provincial house of the
Sisters of Our Lady of Charity of the Good Shepherd. Professed
Sisters 61. Novices 14. Postulants 2. Magdalen's 73. Girls in Re-
formatory 293.
School of the Immaculate Heart, 7626 Natural Bridge Rcl., St.
Louis, Mo. Conducted by the Sisters of Our Lady of the Good Shepherd.
In Community 13. Lady Boarders 3. Dependents 10. Pupils 39.
6. The Visitation Nuns
Convent and Academy of the Visitation, 5448 Cabaime Place.
Sisters 70. Novices 10. Postulants 2. Lay Teachers 4. Pupils 275.
7. The Ursuline Nuns
Oakland, L>suline Convent and Academy.
Arcadia College and Ursuline Academy, Arcadia, Mo. Conducted
by the Ursuline Nuns, St. Louis. Sisters 43. Pupils 75.
8. The Carmelite Nuns
Carmelite Monastery, Victor and 18th Sts. Discalced Carmelites.
Professed Sisters 12. Novices 7. Postulants 2. Extern Sisters 2.
The Carmelites are now installed in their new Monastery near Clayton.
9. The Sisters of Mercy
Sisters of Mercy Home for Girls, Locust and 23rd Sts. Boarding
Home for Business Girls and Women. Professed Sisters 12. Accom-
modations for 125. Sick visited in their homes. City Jail visited by
Sisters.
St. John's Hospital, Euclid and Parkview Aves. 50 Sisters of
Mercy. Patients admitted during the year 5,602. A Free Clinical
Dispensary is attached to the Hospital. Sisters visit the sick in their
homes. In connection with the Hospital the Sisters have opened a
Training School for nurses. Nurses 90.
St. Joseph's Convent of Mercy — Motherhouse and Novitiate of
Sisters of Mercy. Professed Sisters 20. Novices 6. Postulants 22.
Orphan Girls 73. St. Catherine's school for Girls.
Latest Developments of \h< Sisterhoods 139
10. School Sisters Of Sot ft Dunn
Sancta .Maria in Ripa, Ripa Ave. s. St. Louis — Motherhouse and
Novitiate and Junior College of the School sisters of Notre Dame for
the Southwestern Province.
Sisters 101. Novices 63. Postulants 58. Pupils in Preparatory
Course 47.
11. The Little Sisters of flu Poor
Home for the Aged, '220!) Hebert St.— Little Sisters of the Poor.
si>ters 17. Old Persons 227.
Home for the Aged, 3400 S. Grand Ave. — Little Sisters of the
Poor. Sisters 19. Old Persons 250.
12. The Sisters of Mary
St. Mary's Infirmary, 1536 Papin St. — Motherhouse of the Sisters
of St. .Mary of the Third Order of St. Francis. Patients during year.
2,069. Patients treated in Dispensary, 3301. St. Mary's Training
School for Curses. Professed Sisters 82.
St. Mary's Hospital and Novitiate of Sisters of St. Mary of the
Third Order of St. Francis. Clayton Rd. and Bellevue Ave. Professed
Sisters 56. Novices 41. Postulants 19. Patients treated during the
year, 3,868.
St. Mary's Home, Partridge Ave. between Page Blvd. and Olive
Rd.— 6 Sisters of St. Mary of the Third Order Regular of St. Francis.
Mount St. Rose Sanitarium, 9101 S. Broadway. 42 Sisters. Patients
during the year, 409.
St. Joseph's Hospital. 3rd and S. Clay Sts., St. Charles, Mo. 15
Sisters. Patients 425.
St. Mary's Hospital, Bolivar and Elm Sts., Jefferson City. Mo.
20 Sisters. Patients 860.
13. The Franciscan Sisters
St. Anthony's Hospital, Grand and Chippewa St. — Provincial
Motherhouse and Novitiate of the Franciscan Sisters, Daughters of the
Sacred Hearts of Jesus and Mary. Patients during the year. 1,716.
Sisters 87. Novices 39. Postulants 12.
St. Anthony's Training School for Nurses, conducted for members
of the Community exclusively. Pupils 20.
St. Francis Hospital, Good Hope and Pacific Sts.. Cape Girardeau.
Mo. 20 Sisters. Patients 1,175.
14. The Oblate Sisters
St. Francis Orphan Asylum, conducted by the Oblate Sisters of
Providence. Girls admitted between the years of 2 and 12 only. 13
Sisters. Orphans 92. Inmates in Asylum, 105.
740 History of thi Archdiocese of St. Loins
St. Rita's Convent, 4650 S. Broadway. Oblate Sist< rs of Providence
7 Sisters. Pupils 48.
15. Tin Sisters of thi Precious Blood
st. Mary's Institute, O'Fallon, Mo.— Mother-house and Novitiate
of the Sisters of the Mosl Precious Blood. Sisters 259. Novices 31.
st Elizabeth's Academy, 3401 Arsenal St.— Academy for Young
Ladies. 34 Sisters of the Most Precious Blood. Lay Teach. -rs 3. Pupils
350.
16. Helpers of the Holy Souls
Convent of the Helpers of the Holy Souls. 4012 Washington
Blvd. Sisters 18.
17. The Polish Franciscan Sisters
Convent of our Lady of Perpetual Help, 3419 Gasconade St.—
Motherhouse and Novitiate of the Polish Franciscan School Sisters.
Professed Sisters 152. Novices 22. Postulants 7. Aspirants 4.
Villa St. Joseph, Ferguson, Mo. — Novitiate of Polish Franciscan
Sisters. Sisters 6. Novices 22. Postulants 7. Aspirants 4.
18. The Carmelitt Sisters of the D. H. of Jesus
St. Joseph's Home of Our Lady of Mount Carmel — Conducted by
the Carmelite Sisters of the Divine Heart of Jesus. Inmates 15.
Patients in Home 21. Sisters 6.
19. Sisters of Christian Charity
St. Vincent's German Orphan Home, Natural Bridge and Flor-
issant Rd. — 28 Sisters of Christian Charity. Orphans 250.
20. Sisters of Charity of the Incarnate ^Yorcl
Incarnate Word Convent. Our Lady's Mount-Provincial House
and Novitiate of the St. Louis Province of the Sisters of Charity of the
Incarnate Word of San Antonio. 9 Sisters. 7 Novices. 5 Postulants.
21. Sisters of the Holy Cross
Fenton, Hessoun Bohemian Catholic Orphan Home — 6 Sisters of
the Holy Cross. Orphans 23. Pupils lit. ] Lay Teacher.
22. Sister Servants of the Holy Ghost of Perpetual Adoration
American Motherhouse of the Congregation of the Sister Servants,
12 Sisters.
This Sisterhood now has two houses in the city, the old home of
tie- ( 'arm. -lite Nuns in South St. Louis having been occupied by them.
In addition i<> these Institutions of Charity and Education, the
various Sisterhoods have in charge almosl all the parochial schools in
the diocese. Without their generous and self-sacrificing cooperation
/.r//' si l>< '' lopna nts of tin Sisti rhoods < II
the entire system of Catholic primary education would fall. It is,
therefore, a matter of solemn duty to recognize this most momentous
service of our Sisterhoods to the cause of Holy Church.
Schools Schi
in
sterhood City
1. Sisters of St, Joseph 31
■_'. School Sisters of Notre Dame 18
3. S — ra of t be Precious Blood 6
l. Sisters of Loretto 13
5. The I rrauline Nuns 1
6. The Sisters of Charity of Incarnate Word 5
7. The Sisters of St. Francis 5
v. The I Dominican Sisters 4
9. The Sisters of Mercy 0
10. The Daughters of ( Jharity 1
1 1 . Polish Franciscans 3
12. sisters of St. Francis 3
1."!. Sisters of the Blessed Sacrament 2
14. Apostolic Zelatrices 1
15. Sisters of the Sacred Heart 1
16. Sisters of charity of the B. V. M 1
95 80 929
The Sisters of St. Joseph, and the School Sisters of Notre Dame
furnish the teaching staff of the Rosati-Kain lli'_rh School for Girls.
Bach order is represented by twenty-four of its members.
Doing such valiant work in the archdiocese, it seems quite natural
thai these Sisterhoods should also express their spirit in the outward
forms of their institutions. The buildings are. ind 1. of secondary
importance: yet their beauty of architecture and their orderly arrange-
ment suiting their purpose, and the comforl they offer, represent real
elements of success. As long as the true spiril of charity is cultivated
within, there is no reason to condemn the outward magnificence and
splendor.
A representative number of these more recent monuments of Faith
and Charity are here singled oul from the Large number of new build-
ings erected by the various Sisterhoods in St. Louis and its immediate
vicinity for educational and charitable institutions.
The Convent and Academy of the Visitation in Cabanne Place was
•ted by the Visitandine Sisters in 1892. It is a fine building,
beautiful and substantial, well adapted to its purpose of educating the
future leaders of women's religious and social movements.
Ill
County
Teachers
3
22 1
18
219
20
L08
5
105
18
59
3
58
-
51
2
41
3
13
!»
9
7
6
6
7
7
742 History of the Archdiocese of St. Louis
Sancta Maria in Ripa, the Mother-house of the Southern Province
of the School Sisters de Notre Dame is certainly the most beautifully
situated of all the Convent buildings of St. Louis. "St. Mary on the
bank of the Great River," such is the title of the Institution, and with
extended hands, she appears to hold sway and diffuse her sheltering
benediction broadcast over the grand old "Father of the Waters" as
it flows majestically, ever and ever onward, past the extensive, charm-
ing grounds, vineyards and orchards, encompassing the institution, —
and over the surrounding picturesque country.
The grand building was dedicated by Archbishop Kain on July
7, 1897.
The Southern Province had at its foundation nineteen houses in
Missouri, and twenty-three in other states; the number now exceeds
eighty-six. The Sisters de Notre Dame have always adhered to the
principle announced by the sainted Mother Caroline. "That the par-
ochial school and the orphanage were the special vocation of the School
Sisters ; that they would be untrue to their providential calling should
they deviate from this principle."
St. Ann's Asylum and Orphan Home on Page and Union Boulevard.
St. Vincent's Sanitarium, for Nervous and Mental Disorders and Maril-
lac Seminary, the Mother-house of the Daughters of Charity of St.
Vincent de Paul, St. Louis Province, are the three up-to-date build-
ings of the Sisters of Charity. A fourth one was in contemplation,
the new St. Louis Mullanphy Hospital, intended to supplant the old
Mullanphy on Montgomery St. In fact, excavations for the purpose
were made, but for some unknown reasons, building operations were
discontinued. The cyclone of 1927 did serious damage to the St. Louis
Mullanphy Hospital, but no loss of life occurred.
The St. Vincent's Sanitarium was occupied by the Sisters of
Charity and their afflicted charges in 1896. Hardly had they left the
old place on Ninth and Marion Streets when the cyclone of May 27.
1896 razed the buildings completely to the ground.
The Franciscan Sisters of the province of St. Claire started to
build their new St. Anthony's Hospital in 1899, after having occupied
a temporary building on the site since 1894. The corner stone was
laid by Vicar-General Muehlsiepen on Sunday, April 23, 1899 and the
completed great building was dedicated by Archbishop Kain on April
17, 1900. This building was now designated as the Mother-house of
the Province. Soon after the opening all the patients in the old Hospi-
tal were removed to St. Anthony's. The Training School for Nurses
was organized October 15, 1901.
Latest Developments of thi Sisterhoods 743
Mount St. Rose for the care of consumptives owes its origin to
the discovery by Dr. Robert Koch of the tubercle bacilli as the im-
mediate cause of consumption. It was the first institution of its kind
in the Middle West. The Institution is in a beautiful park, near the
River des Peres. The building presents a magnificent appearance with
its towering steeples and verandas.
The second monumental structure raised by the Sisters of Mary
for the comfort and healing of suffering mankind is the new St. Mary's
Hospital built in 1922. It is a modern up-to-date institution and makes
a fine appearance. This building and the four remaining ones, show
the marks of the period in which they were erected, as certain vastness
of design and classic simplicity and grace of treatment. The cost of
St. Mary's Hospital is one million dollars.
St. John's Hospital of the Sisters of Mercy is the latest achieve-
ment of this noble Sisterhood in the building way. Archbishop Glen-
non in laying the corner stone, said: "In the fifty-six years the Sisters
of Mercy have been engaged in the work of love in St. Louis, I don't
believe there have been fifty-six words printed about their good deeds.
In this modern age, it seems, one must talk about one's self to be
noticed . . I hope that this new venture of the Sisters will meet with
the appreciation it deserves."
Fontbonne College, the great educational institution of the Sisters
of St. Joseph is situated on a twenty acre tract, on Wydown Boulevard
and Big Bend Road, and consists of seven distinct buildings, The main
building is named Ryan Hall, and like all the others is built of Missouri
granite, in Gothic architectural style. Through its main corridor the
chapel is entered. There is also a music and arts building, a science
building, an auditorium, a gymnasium and a service building.
The buildings were dedicated by Archbishop Glennon October 16,
1 !'_!<). after having been in use for a full college term. The Arch-
bishop's sermon stresses the importance of women's work in modern life.
The Ursuline Nuns, who since 1849 have maintained an Academy
in their Mother-house on Twelfth and State Streets have erected a
new Mother-house in Oakland, St. Louis County. Their old home in
the city is now the Community Center of the Catholic Slovaks of St.
Louis.
Only recently the Carmelite Sisters, who have occupied their con-
vent at 18th and Victor Streets for over fifty years, have left it for
their new Monastery at Clayton and Price Roads, the Monastery for
( 'armel of St. Joseph. The convent building is three stories in height,
and beautifully situated on elevated, largely wooded ground, perfect-
ly suited to a contemplative Order like the Carmelites.
744 History of the Archdiocese of St. Louis
The latest accessions to the Diocesan Sisterhoods, were the Polish
Franciscans, the Helpers of the Holy Souls, the Sisters of the Holy
Cross, the Sisters of Charity of the Incarnate Word, the Sisters of the
Blessed Sacrament in charge of St. Elizabeth's Settlement, established
for colored people in connection with their new church in the Old
Walsh Mansion at 2731 Pine Street, the Carmelite Sisters of the Divine
Heart of Jesus, and lastly the Sister Servants of the Holy Ghost of
Perpetual Adoration, complete the list of our Sisterhoods.
All these organizations of consecrated women fulfill a mission among
us. Ora et labora is their watchword; their love for Christ the Lord
is their chosen dutv and sweetest comfort.
Chapter 19
PROGRESS OF CHURCH ARCHITECTURE IX ST. LOtJIS
I
Christian art has been justly called the eldest daughter of the
Church. Like Holy Mother Church, Christian art must, therefore be
one and holy and universal. Whether it expresses itself in architecture,
painting or sculpture, in poetry, orator}1- or music, the spirit of the
Christian religion must inform, inspire and guide it.
"The true work of art," says Michael Angelo, "is but a shadow
of Divine Perfection," or as Richard Chenevix Trench varies the idea,
"eternal beauty is the form of art." Christian art follows in the
train of Holy Church, as a loving and observant daughter. Indeed, the
Church can live and thrive in the Catacombs, in the primitive log house,
in the poor frame structures of our earlier days, as well as in the
grand Cathedrals, or the Gothic or Romanesque parish churches of the
present day. But the love for God quite naturally produces the
love for the beauty of the house of God. Whether consciously or
unconsciously, the trend to beauty will be present in the church builder,
even if he be the most matter-of-fact person; for "a building, fitted
accurately to assure its end," says Emerson "turns out to be beautiful,
though beauty has not been intended." Those early churches of hewn
logs amid the wilderness scenery, of which our fathers so lovingly
spoke to their children, surely had an element of beauty in their rude
outlines, for they enclosed the throne of the Living God. Not for their
own satisfaction or comfort do Catholic people build their churches,
but primarily for the honor and glory of the Almighty, for Whom
nothing that they can offer, seems too great and rare and costly. Hence
the measure of their love is the measure of their giving, and their only
limitation in the more or less limited amount of their means.
It is through this spirit that St. Louis has become a city of beautiful
churches, and that the rural parishes of the diocese have followed its
lead.
But there is also a sort of honest civic pride at the very root of
church architecture. When the Israelites lived in tents, the House of
God among them, was also a tent, though a more splendid one. When
they attained fixed habitations in city and village, their temple became
one of the architectural glories of the world.
"Art, especially architecture, gives a history to the state of
society," says a noted traveler, and he is right.
(745)
746 History of the Archdiocese of St. Louis
During the early missionary period of our diocese, of hard struggle
for subsistence, the artistic side of church architecture could find but
little attention. Logs from the surrounding forest, rough boards or,
at best, rock from a neighboring ledge were the materials. No trained
architect was needed to fashion these rude materials into an humble but
serviceable temple of the Most High.
Not that the missionaries and people lacked the love for the beauty
of the 'house of God, far from it! They offered the best they had, and
God accepted their offering.
Bishop Rosati's great work in church building, the venerable
Cathedral on Walnut Street gave the first impulse to the spirit of
artistic development in St. Louis. In its severe simplicity and massive
forms, this earliest basilica in the Mississippi Valley remains one of the
glories of our city, as it was the model and inspiration for church
builders far and wide. All through Bishop Rosati's episcopate, St.
Louis had but one church, as it formed but one parish. But with the
advent of Bishop Kenrick, a rapid development set in.
The great religious Orders of men, the Lazarists, Jesuits and
Redemptorists, were fortunate in having among their membership
some Father or Brother endowed with a fair measure of taste and
skill in architecture : hence the really artistic early churches of the
diocese after Rosati's Cathedral, St. Vincent de Paul, the church of
the Lazarists in St, Louis, and the interior loveliness of their Church
of St. Mary's at the Barrens; then the perennial beauty of the Jesuit
Churches of St. Francis Xavier and St. Joseph in St. Louis, and the
second Church of St. Charles in the city of that name ; and finally the
grandeur of the Church of St. Alphonsus of the Redemptorists, began
in 1867, and completed in 1872, all bear the imprint, the spirit of art.
True it is, that the venerable Churches of St. Michael, St, Lawrence
0 'Toole and St. Malachy, all in the Gothic style of architecture, are
creditable achievements for that early date and that the ancient Churches
of St. Patrick and St. Mary of Victories and St. Bridget try to represent
the architectural traditions of the Old Cathedral, each one a more or
less beautiful center of attraction for the neighborhood, yet they lack the
distinction of high artistic conception.
The early seventies of the Nineteenth Century marked the suprem-
acy of the Gothic style in our city, in the two great monuments in stone :
St. Alphonsus, with its rich facade, and the great church of S.S. Peter
and Paul. Their lead was immediately followed by other more or less
distinguished specimens of the Gothic style: St. Agatha's, 1872, Our
Lady of Perpetual Help, 1873, St. Augustine's, 1875, St. Liborius,
1889, though the latter 's chief beauty, the open work stone tower, is of
a later date ; then Holy Trinity, which the recent cyclone deprived of the
only excrescence that marred its grandeur, the clumsy dome, leaving it
SATNT FRANCIS XAVIER'S (COLLEGE) CHURCH OF SAINT LOUIS
Progress of Church Architecture in St. Louis 747
as it now stands forth in its true and splendid perfection; and still
later, the new Church of St. Francis Xavier, completed and opened for
use in 1898.
St. Francis Xavier is in the English Gothic style, not as plain
as the early English, nor yet as elaborate as the decorated. Moreover,
it has borrowed not a few features from the French Gothic, such as its
polygonal spire, its fine columns, its rose window, and the treatment
of the facade, richly diversified and well proportioned. The tower,
however, seems to be out of proportion wTith the side elevation and its
long sweep of clerestory windows. The interior is, graceful, well pro-
portioned and tastefully diversified; the sanctuary which pushes itself
halfway into the transept, looks up to a delicate and graceful stellar-
vault. The altars are of marble, the sculpture on the four side altars,
done by the sculptor Libbel, are admirable.
These, together with the older Gothic churches already mentioned,
and the two Romanesque churches, the Annunciation, a repiica in
miniature of St. John Lateran in Rome, and the Church of the Sacred
Heart, with its two low hexagon towers flanking the entrance, the
grand central cupola bearing up the statue of the Sacred Heart, these
formed the artistic inheritance of the diocese from the administration
of Archbishops Kenrick and Kane.
With Archbishop Glennon, the representative of triumphant Cath-
olicity, came a new outburst of Christian art in the city and diocese
of St. Louis; not only in the rapid increase of new churches, but also
in the beautiful diversity of architectural forms, and the splendid
accessories of veined marble and brilliant mosaic, stained glass windows
and the treasures of marble statues, original paintings and church
furniture of costly material and artistic workmanship. The great Cathe-
dral, rearing its majestic Avails of grey granite higher and higher, and
at last receiving the crown of its outward perfection in the mighty
dome ; and then, as the years passed away in hurried flight, the constant
growth of its inward splendor, of mosaic and marble and columns of
precious stone, became the harbinger of a new era, and its constant
inspiration.
All the worthy styles of Christian architecture are now represented
with marvelous specimens among the hundred and more Catholic
churches of the city of the Crusader Saint: and though the builders
have drawn upon the great models of the Old World, they have not
failed to develop characteristic features of their own, "to please the
eye and save the soul besides."
It may be a matter of surprise to many that, in the first six years
of Archbishop Glennon 's episcopate, no less than eight churches were
built in the old familiar Gothic style. Yet, besides the really pronounced
advantages of that form of architecture, there was a special reason
748 History of the Archdiocese of St. Louis
why it was used : some of these churches were planned, and others were
actually begun before 1903.
Si. Barbara's led the way under the leadership of Father Emile
Lemkes. His church, especially in its graceful tower, reminds one of
Frankfurt's stately cathedral of St. Bartholomew, in which the erec-
tions and coronations of the Roman Emperors of the German Nation
were held. Of course, a comparison of the two structures would be
out of place; yet St. Barbara's, with its recent addition of the choir.
is a really fine sample of the Gothic. Pipers was the architect.
The year 1907 witnessed the completion of Si. Matthew's church, a
large Gothic building in grey brick and stone, of moderate height, the
vaulted ceiling of the transept representing a great star. The altar and
communion rail, as well as the statues are of Carrara marble. The
windows have stained glass, and the walls bear some really fine paintings
by a St. Louis artist. Matthew Hastings. Father Joseph T. Shields
built this church. Conradi was the architect.
"One of the finest Gothic structures in the West," is the designa-
tion Thornton applies to Father E. J. Shea's church of the Immaculate
Conception. It is a clerestory building of English Gothic style with
magnificent rose windows in the facade and at both ends of the transept.
The tower is truncated. The church was dedicated on December 19th,
1908. It cost was $200,000.00. "Beautiful in its conception, beautiful
in its execution, bearing in every line the beauty of Catholic architec-
ture." was the final judgment of Archbishop Glennon.
The year 1909, witnessed the completion of four notable churches,
all Gothic in style, distinct in execution. The church of the Holy Ghost,
the basement of which dated from the time of Father Busch, but which
was built up according to new plans by Weisbecker and Hillebrand.
and dedicated in 1909, is a Gothic church of simple yet harmonious
outlines and of respectable height. It is cruciform, with the sanctuary
gracefully rounded. The church possesses two very fine statues in wood-
carving by the noted Tyrolese artist, Valentin Gallmetzer. The stained
glass windows of the sanctuary and transept are of exquisite, deep
toned coloring.
The church of the Holy Cross in what is still called Baden, is
similar in many structural points to the preceding building. One of
its characteristic marks is the high elevation of the sanctuary, with
its long flight of marble steps leading down from the Altar to the
communion rail, that is on a level with the floor of the nave. The
beautiful stained glass windows add lustre to the beauty of simple
architectural forms. The church was built by Father Peter Wigger.
Si. Francis de Sales, is the crown of the later Gothic churches,
vying with St. Alphonsus, S.S. Peter and Paul, St. Francis Xavier and
the Holy Trinity for the palm of glorious Christian architecture. The
Progress of Church Architecture in St. Loins <49
first impression is that of massive strength, then the harmony of all
parts, and their subordination to the central idea, opens upon the mind.
One of the chief elements of effect is its height, of sixty-five feet from
the floor line to the groined ceiling. The magnificent altar, the richly
carved pulpit, the highly artistic stained glass windows and. above
all, the chapel of Our Lady of Perpetual Succor, with its sparkling
mosaic covered walls and ceiling, make St. Francis de Sales one of the
sights of the city. Its steeple is said to be the highest one in St. Louis.
All in all, the church is one of the most majestic church buildings in
the entire country. The cost of the structure exceeded $300,000.00.
The church of the Visitation is the Tudor Gothic style, of brick and
cut stone construction, with two towers, ornamented with gargoyles,
carved in Bedford stone, completes, as Archbishop Glennon said on the
day of it* dedication, "corona of beautiful temples rising in St.
Louis, for the steadfast purpose of honoring Christ the Lord." The
church cost $100,000.00. Its builder was Father Dempsey.
In 1910 began the seven years period of Romanesque architecture
in St. Louis, with the Franciscan church of St. Anthony of Padua, one
of the most spacious, beautiful and majestic churches in the city. Its
builder was Father Bernard Wever, O.F.M., the architect was Brother
Anselm Wolff, of the same Order.
The exterior of the new St. Anthony's has, indeed, a simple, but
most commanding appearance. The proportions of the grand Roman-
esque structure are extreme outside length, 226 ft., inside length, 205 ft..
the inside width, 68% ft. At the transept, 90 ft. The height of the
nave is 62 ft. and that of the side aisles, 30 ft. The width of nave
and transept is 38 ft.
The foundation and basement wall are built of Carthage stone.
The walls of the superstructure of grey vitrified brick laid up with red
cement mortar, with trimmings of Bedford stone. The columns and
roof are of steel construction. The roof is covered with dark slate,
which beautifully contrasts with the light grey color of the walls. The
gorgeous facade, wmose gable reaches a height of 86 ft., is flanked by
two mighty towers each 175 feet high. Wide granite steps lead up to
the three double doors of the front. The carved arches above the doors
are supported by a double stone colonnade.
Entering the church proper one is filled with awe at the grand
spectacle before him.. The imposing high altar in onyx and gold, with
its huge canopy, captures the eye at once and thence draws it up to
the immense painting of the Adoration of the Lamb, which covers the
entire upper apsis of the sanctuary.
The side walls of the sanctuary are ornamented with paintings
representing the four great Latin Doctors of the Church, and four of
750 History of the Archdiocese of St. Louis
the most celebrated saints of the Franciscan Order. St. Bernardin, St.
John Capistran, St. Peter Baptist, and St. Leonard.
On the right hand of the altar there is an oratory for the Friars.
From the sanctuary, all along the Avails throughout the whole church
runs a series of paintings which present historical events from the
life of Christ and His Saints, especially of St. Francis and St. Anthony
of Padua.
Four large paintings ornament the transept : Jesus and Mary as
King and Queen of Heaven, St. Anthony favored by an apparition of
the Divine Infant and St. Anthony the Helper of the poor and afflicted.
Besides these representations there are to be found in different parts
of the church twenty-four single figures and eight groups of figures,
representing well-known and beloved saints.
But these numerous pictures are excelled by the grand represen-
tations, which in glowing colors ornament all windows of the sanctuary,
in the clerestory in the transept and along both side aisles.
The transept has two immense windows, 18 x 35 ft., which call
forth general admiration, the Birth of Christ and the Ascension of
Christ into Heaven.
The frescoing of the church is a masterpiece, and harmoniously
agrees with the fourteen huge columns finished in dark Sienna Scag-
liola marble, which carry the mighty groined arches above. The two
inside the communion railing in honor of the Sacred Heart of Jesus
and the Immaculate Heart of Mary, the two in the transept in honor
of St. Joseph and St. Anthony. Besides these, there is an altar in
the baptistery in honor of the Mater Dolorosa.
The altars, communion railing, pulpit, all in pure Roman style,
are profusely ornamented with gold, marble and onyx, whilst the pews
and confessional retain the natural color of oak wood. The stations of
the cross are set in pairs along the side walls. They are of exquisite
beauty and will induce many a pious worshiper to lovingly gaze upon
our Savior in his last bitter agony.
The same year, 1910. witnessed the completion of two other Roman-
esque churches of real distinction: Father McGlynn's church of St.
Rose of Lima, and Father Hussmann's church of St. Henry.
St. Rose is built in the subdivision of the Romanesque called the
Tuscan or Florentine type of architecture, developed in blue Bedford
stone throughout the exterior, with a lofty spire in one corner of the
front and suppressed tower on the other. The facade is embellished
with highly ornamental entrances, gables and cornices. The sanctuary
is enclosed by a chancel railing of simple but elegant workmanship. The
cost was $100,000.00. The church was dedicated August 13. 1910.
A less pretentious building, though in its simplicity of treatment,
of really striking architectural beauty, is the church of St. Henry, plan-
Progress of Church Architecture in St. Louis 751
ned and begun by Father John A. Hoffman and completed by his succes-
sor, Father Henry Hussmann. It follows the Romanesque style of the so-
called Hall-church (Hallen-kirche) form. Two rows of stout pillars run
along the side walls, at a distance of about four feet from the walls. The
main roof rests upon these pillars; the space between pillars and wall
is covered in by separate roofing. The large rose window of the facade
is supported by eight graceful columns. The main tower is a square,
running into an octagon. Among the treasures of the church we would
mention the exquisitely carved High Altar of hardwood and very fine
statue of the Mother of God and St. Joseph, the carpenter of Nazareth.
The style of St. Bernard's church must be classed as Gothic,
although it lacks some of its main characteristics. The facade is bare
of all ornament; The windows have no stained glass, and there is no
Tower. The church cost about $68,000.00. It was dedicated on Thanks-
giving day, 1912.
Of St. Anne's we have said what was to be said in the history of the
foundation of the parish. Of the church of the Blessed Sacrament
likewise. The latter is a return to the Gothic, but with modern altera-
tions.
The world war was raging since 1914, and threatening to draw our
country into its vortex. There came a pause in church building, that
lasted till 1916, when another spring tide of St. Louis church architec-
ture opened with the dedication of Father Christopher Byrne's Roman-
esque church of the Holy Name, an event almost simultaneous wdth the
first Pontifical Mass celebrated by Archbishop Glennon, at the mar-
velously beautiful High Altar of his new Cathedral. But the importance
of this new period of architectural development merits a new chapter.
Chapter 20
PROGRESS OF CHURCH ARCHITECTURE IN ST. LOUIS
II
It was Bishop Christopher Byrne of Galveston, the former pastor of
St. Joseph's in Edina and of the Holy Name in St. Louis, that was
privileged to extoll in our grand cathedral the wonderful achievements
of Archbishop Glennon's Quarter Century as Head of the Archdiocese
of St. Louis. On this occasion the eloquent Prelate said:
"In your city community there were 67 churches in 1903. today
103 golden crosses point the way to the feet of Christ and God. In the
country there were 113 parishes in 1903, and today they number 155.
A very noble thing is the splendid architecture of so many of these new
churches. The great pleasure of seeing abroad the beautiful churches
built in the Ages of Faith is being brought to your own door. Painting
and sculpture and mosaic, the best in glass and bronze and wood make
beautiful these temples."
The Church of the Holy Same is an exemplification of these words.
It is in the Romanesque style, of substantial construction and lasting
material. The decorations are in terra cotta. The facade is dignified
by a clustered stone colonnade supporting the cornice and an arched
balustrade. Above it the great rose window its delicate tracery pierces
the center of the facade. A crucifixion group of terra cotta crowns
the pediment. A striking feature of the church is its campanile, one
hundred and twenty-five feet in height, with its graceful colonnaded
belfry.
The church of Our Lady of Lourdes, on Forsythe Avenue, near
Clayton Road, is in the style of the round arched Anglo-Norman plus
certain developments into the earliest English lancet Gothic. The
square bell-tower resembles the Saxon Towers of early England, such
as may be seen at Iffly near Oxford. Of the interior, probably the most
notable feature is the fine hammer-beam wooden roof, of true and massive
construction, somewhat similar in character and design to the splendid
one of the church of St. Stephen, at Norwich, England. (15th Century).
Another fine feature is the admirable Norman wheel window of the
north front, filled with exquisite geometrical glass, similar in type
to some of the early glass in Canterbury Cathedral. Indeed, the central
medallion of this window is taken from a head in one of the Chartres
windows, and portrays Our Lady as Regina Coeli. The High Altar with
the screen back of it is of Caenstone, and in design of the English
Decorated Period of Gothic. It is correct and refined in detail. The
(752)
Progress of Church Architecture in St. Louis 753
architects Study, Farrar and McMahon have given us a fine example
of a typical English Parish church of Rural England as was built and
slowly added to and developed during several centuries, and several
successive architectural styles and periods. Native rubble stone was
used for the exterior walls, with all doors, windows and tracery of
Bedford cut stone. The total cost was $80,000.00. Father Francis
O'Connor is the builder of the church which was dedicated in 1919.
Similar to the church of the Holy Name is the church of St. Pius.
Its massive facade is typical of the Romanesque style, its gleaming
white stone walls contrast harmoniously with the roof of red Spanish
tile. The interior of the church deserves special mention. The custom-
ary barrel vault spans the nave, from which the side aisles are separated
by arched colonnades. The clerestory is pierced by art-glass windows,
which shed a flood of mellow light into the nave. The apse is semi-
circular in form surmounted by a dome.. The facade is ornamented with
two works of sculpture; the lower representing the scene of the cruci-
fixion, the upper that of the Battle of Lepanto, having as its central
figure, Pope Pius V. The approximate cost was $200,000.00.
Father Kuhlmann's Church of St. Rock's, marks a return to the
Gothic style, it was executed by the architects of St. Pius and the Holy
Name, Messrs. Lee and Rush. Being Tudor Gothic, St. Koch's is rich
in ornamentation, really beyond the limit of good taste. The church
is rather high for its length. Profusion of detail and florid elaboration
of tracery are the characteristics of facade and tower. The church
represents an expenditure of $225,000.00. It was dedicated November
26th, 1922, by Archbishop Glennon.
Gothic in style but of the early English or Irish, the Church of the
Holy Rosary, built by Dr. Daniel Lavery in 1923, makes a pleasing
impression with its solid square battlemented tower carrying with it a
flavor of antique times of storm and stress. The church is of stone;
Its erection cost $245,000.00.
The church of St. Ambrose built by the Rev. Julius Giovanini for
the Italian Catholics of Southwest St. Louis, bears the imprint of the
Lombard Romanesque style *and is reminiscent of the antique churches
of the San Ambrogio and Santa Maria delta Grazie in Milan. The
exterior of the structure, with the campanile in the back is of. brick and
terra cotta. The interior with its high barrel vaulted ceiling consists
of three naves, separated by arches, resting on six columns. There is
a profusion of statues upon the altars and in niches all around the
walls. The church was blessed on June 27th, 1926.
The Bohemian Catholics of St. Louis also placed a noble monu-
ment of their faith and generosity in the corona of beautiful churches
by erecting their fine Gothic structure in honor of their national Saint,
754 History of the Archdiocese of St. Louis
King Winceslaus. All the appointments are of the best material
obtainable and of excellent workmanship. The cost was $125,000.00.
The second Parish of the Immaculate Conception in St. Louis,
existing simultaneously not merely successively, was founded in what
was originally Maplewood, and is accordingly called the Immaculate
Conception of Maplewood. The new church is designed and constructed
in the Romanesque style of matt brick with Bedford stone trimmings.
It is without the usual colonnaded portico, and the campanile, too, is
wanting, it was constructed by Mr. Henry Hess, architect, for the Rev.
J. P. Ryan, the pastor. The archbishops dedicated the building, October
10th, 1926.
The new church of St. Aloysius, which was dedicated on the 25th
of April, 1926, follows the Romanesque style, though in a modified form.
"The prevailing idea in its erection was convenience to the worshipers,
moderate cost, durability and the production of something different
from what had been accomplished in church architecture in this city."
This purpose was certainly attained: St. Aloysius is unique among
the notable churches of the city. The total cost of building and
furnishing was $145,000.00. Father Francis Brand who in his long
pastoral course built so many churches, may regard the new St. Aloysius
as his monument.
The new church of the Holy Family was planned and executed by
the same architects who built St. Aloysius, Ludwig and Dreisoerner,
and bears a marked resemblance to the former building. It is a mas-
sive structure of variegated granite from the quarries near Frederick-
town, Missouri. The brick arch that spans the sanctuary is the widest
known. Father John F. Reuther, who began the work, died before its
completion. The church was dedicated in June 1927.
The church of Our Lady of Sorrows is another fine reproduction
of the Italian basilica, with narthex, clerestory and campanile. The
narthex or colonnaded portico on the front, and the placing of the
campanile on the side of the church just in front of the transept,
though common enough in the style of the church, is an innovation in
Catholic church design in St. Louis. The exterior of the church is
clothed in buff brick with red terra cotta trimmings, closely following
Italian precedent. The main structural features of the imposing in-
terior is the richly coffered flat ceiling. The church at present has
not its full complement of interior furnishings. It is contemplated
to provide in the very near future a baldachin altar of marble with
mosaic dome over the altar and mosaic stations. When completed
Our Lady of Sorrows promises to present a very rich and colorful
example of Romanesque architecture. The cost of the building up to
date is $250,000.00. It was designed by Adolph F. Stauder. Father
Progress of Church Architecture in St. Louis loo
Bernard Stolte is the pastor. The dedication took place on February
12th, 1927.
St. Cecilia's church is a beautiful Romanesque structure, of matt
brick with stone trimmings. Its facade is flanked by two majestic
towers, somewhat resembling in design and execution, the neighboring
Church of St. Anthony. Its interior, being Romanesque and, therefore,
depending more on the accessories of beauty than its structural forms,
is profusely and splendidly adorned, befitting the majesty of the King,
whose home it is. The entire sanctuary is made brilliant with costly
mosaics. The dome of the apse has a representation of St. Cecilia,
Patroness of the church, with a kneeling angel on either side. The
lower portion of the apse is carried out in a tapestry design forming
a most interesting background to the high altar. On the south wall,
on a background of gold, there is a representation of the Sacrifice
of Abraham, and on the opposite wall a representation of the Sacrifice
of Melchisedech. The ceiling above is carried out in blue with gold
stars suggestive of the heavens. The side chapels continue the scheme
of the sanctuary proper with the ceiling in blue with gold stars and
walls in gold forming a beautiful background to the side altars and
the shrines. The mosaics are the work of the Emil Frei Studio in
Munich, Bavaria. The beautiful stained glass windows were designed
by Mr. Emil Frei also and executed in his Munich studio. The large
transept windows are of the pictorial type. The two transept windows
and the front rose window forms a triangle and suggest the theme of
the Most Holy Trinity. Another outstanding feature of the new church
are its altars, five in number, all of Italian marble, produced by the
Kaletta Co. The main altar is of the Ciborium type, Romanesque in
design with a touch of modern architecture in places. The altar proper
is constructed of white Italian marble. Columns supporting the exposi-
tion dome* in the reredos and on mensa front are of red Verona marble.
The back of the exposition niche is inlaid with Venetian mosaic. The
dome above is surmounted by the Dove representing the Holy Spirit.
DaVinci's Last Supper, carved in Italian marble, rests in the mensa
front with relief carvings of grapes and wheat in the side panels. A
Crucifixion Group carved in Italian marble rises up behind the exposi-
tion and gives the altar proper its complete finish. Above this altar
rises majestically the Caldachino, resting on four large columns of
Hreccia violet marble.
St. Cecilia's is one of the sights of the city. Father Bernard J.
Renten, the pastor and his distinguished architect, Mr. Henry P. Hess,
deserves great credit. The church was dedicated on February 26th, 1927.
The approximate cost of the building was $300,000.00.
St. Engelbert's Church is a fair sample of what the same artist can
accomplish in the Gothic form of architecture. The structure is designed
756 History of the Archdiocese of St. Louis
in the later English or Tudor Gothic, with truncated tower and large
rose window in the facade. The walls are of matt brick and Bedford
stone trimmings. The altar is of marble and has two large mosaic
panels flanking the tabernacle, representing the sacrifices of Abraham
and of Melchisedech. A fine representation of the crucifixion surmounts
the altar. The building and furnishing of the building approximate
$200,000.00. Father A. J. Von Brunn is pastor of St. Engelbert's.
The year 1928, saw the completion and dedication to divine service
of the grand structure of St. James the Greater, built in the Gothic
style of the eleventh century, a period when the building of churches
was promoted by piety and the spirit of reverence, and the artists and
artisans worked with earnest devotion to make beautiful, each by his
special skill, the sanctuary of the Lord.
In St. Jame's Church the artisan has exhibited his skill in wood-
carvings, wrought iron, leaded glass, cut stone, plastering, painting and
floor-laying. The Organ gallery, organ screen, confession boxes, reredos
and canopy over the altar are hand-carved and touched with pigments
of various colors to emphasize the detail in the carvings and make more
effective the natural hues of the chestnut, which is used in all the
interior woodwork. The lanterns, gates of the baptistery and net work
of altar railings are of wrought iron. The main and side altars are
built of Mankato stone. The magnificence of the decorations are most
pronounced in the many beautiful windows and tapestries. The scheme
of decoration leaves the sanctuary an illuminated harmony of brilliant
colors .and the body of the church, except where windows are set like
gems, a place of restful sombre hue.
The cost of the church was $225,000.00. O'Meara and Hills were
the architects.
Father James O'Connor is the pastor. Dedication services were
held by Archbishop Glennon, October 7th, 1928.
One of the finest, perhaps the finest of the recent church buildings
in St. Louis, is that of St. George. In the erection of this monumental
structure the architects O'Meara and Hills scored a special triumph
in securing for their basilica and its graceful tower an architectural
vista that is unique. From whatever side you approach St. George's
parish church, there seems to be a campanile in the middle of the road
ahead — a perfect vista, reminiscent of those slender, peaceful looking
bell-towers in Italy, dominating the horizon. And as you draw nigh
the warm color of the brickwork, terra cotta, tile, marble and stone,
the vague horizontal striping in the brickwork, all making for harmony
and a friendly atmosphere, "deepen the impression of a little piece of
Italy in the spirit of the Middle Ages nestling in its new but congenial
setting." "In the detail, St. George himself may be found, slaying
Progress of Church Architecturt in St. Lou is , .">,
the evil dragon at the left hand end of the modeled frieze just above
the main door-way." There is, strictly speaking, no facade to the
building, it is entered by two powerfully developed side entrances. The
interior of the church is in harmony with the exterior. The baldachino
is of chestnut wood with an insert of a large tapestry of Christ the
King. The altars and communion railing are of Colfax stone, the
altar brasses of solid bronze, the ceiling and trimmings throughout are
of chestnut wood. The windows have stained glass antique, the light-
ing fixtures are of bronze, the sanctuary lamp of bronze. The cost,
including appointments, was $175,000.00. The dedication took place
on April 15th, 1928. Father Joseph Siebert and his parish may be
justly proud of what they have added to the artistic treasures of St.
Louis.
We will close our rapid and rather superfical review of the more
recent churches of St. Louis, having an artistic value and interest with
the new Church of St. Luke, in Richmond Heights, which is now under
construction and will be finished in the Spring of 1929. It will cost
approximately $250,000.00. The church is designed by Study, Farrar
and Rothenheber in the early English Gothic style, blended with cer-
tain marked characteristics of the late Norman style, as it appeared
in France and England. Its chief characteristics are, its fidelity to
the best traditions of the Medieval buildings, where honesty of con-
struction is present. The church is built of solid masonry, the exterior
Avails being faced with Bedford stone, laid in continuous courses, vary-
ing in length and height. The trusses and roof construction are built
of heavy timbers, so that the structural members of the roof become
the decoration for the ceiling. In other words, throughout the entire
church, the actual structural members form all the decorative motifs
and details. There is absolutely no false work used in any portion of
the church. The tracery for the windows is of stone. The front facade
is now almost completed and speaks for itself, to be a noble example of
Gothic architecture. The great wheel window in the western facade
is a glorious piece of design. The tower, which is now mounting, will
be one of the finest and richest in detail in the city. The Archbishop
blessed and laid the corner stone on Sunday, May 6th, 1928. Father
Joseph A. McMahon is the pastor and builder of the church.
The city of St. Louis is proud of its corona of beautiful churches
in the various forms of Christian architecture and no less of the finer
appreciation of what is beautiful, manifested therein by the priests
and the people that built them. The builders have not labored in vain.
The beautiful temples they have prepared for God whom St. Augustine
calls "Beauty, ever ancient, ever new," will have a long course of
silent but irresistible influence over almost innumerable souls, raising
758 History of the Archdiocese of St. Louis
them from the contemplation of the vain and sordid things of life,
to visions of the glorious things in store for them in the Home of Our
Father. The builders — and by this term I mean all those who con-
tributed by genius of planning, honesty of workmanship, and generosity
in furnishing the means, the builders themselves will pass away at the
call of God ; but their work shall outlast the centuries, to elevate, and
inspire, to comfort and delight their children and children's children,
for many generations to come.
The writer of this sketch of our beautiful city churches would
be happy to append a similar account of the really fine rural churches
of the diocese, as those of Freeburg. Farmington. Fredericktown.
Charleston, Clayton. Columbia. Festus. Leopold, Martinsburg, Millwood,
New Haven, Oran, Ozora. Portageville. Valley Park ; and the Chapels
of the Seminary, and of the Ursuline Convent in Arcadia, as well as
the Pilgrim Shrine at Starkenburg. and a number of others. The readers
of this History will kindly take the wish for the deed: as we cannot
possibly travel from place to place to gather the necessary impressions.
A separate, thorough-going history of church architecture in the diocese
of St. Louis would fill a real want. Our two chapters are but an humble
plea for something exhaustive on the difficult subject.
oAltar~3fe New GrfA*#a/-St Louis
( Ihapter 21
THE CONSECRATION OF THE CATHEDRAL
Many a scene of grandeur in the successive manifestations of its
Catholic Faith has the city of St. Louis, been privileged to witness
since the time of its erection into a diocese of the Church Universal,
each succeeding event surpassing in splendor and majesty those that
went before : but the climax was reached in the last week of June of
the year 1926. It then appeared as if all the splendor and, joy and
fragrance and pathos, Catholic St. Louis has ever known and taken
to heart, were gathered up into one grand sunburst of spiritual exalta-
tion of universal peace and good will.
The Centennial of the diocese of St. Louis was to be marked by the
consecration of the grand Cathedral, the crowning glory of one hundred
years of spiritual life and corresponding outward progress and expan-
sion. The festivities were to extend over two days, Tuesday and
Wednesday, June 29th and 30th. A great gathering of noted church-
men from far and near was expected for the occasion. Rome, the
center of the Christian world was deeply interested in the coming
event: all Christendom was alive to its magnificent promise. Cardinal
Bonzano, the Papal Delegate, with Cardinals and Archbishops and
other Prelates from all corners of the world were to take part in the
solemn functions.
It was certainly proper and right that the Cathedral Church of the
"Rome of the West," that had sent the "many holy men and women
who, in apostolic zeal from this center, blazed the way of faith into all
this western land," should be consecrated by a papal Legate. But the
solemn grandeur of the Cathedral itself merited a consecration that
should rival in brilliancy and solemnity any that have taken place
outside of the Eternal City." Four Cardinals, fifty-nine Bishops and
Archbishops assisted in the ceremonies, which far outranked anything
that St. Louis has known. All the wealth and richness of Catholic
liturgy was summoned for the occasion, and carried out with becoming
dignity and fervor.
The festivities opened with the arrival of the Papal Legate
Cardinal Bonzano, at Union and Lindell Boulevards, on Monday even-
ing, June 28th. The Legate was accompanied by Cardinal O'Donnell.
the Archbishop of Armagh and Primate of all Ireland, and a number
of Roman Prelates. At least fifty thousand St. Louisans fervently
greeted the official representative of the Pope, and thousands of them
followed the procession of the Cardinals and their host, the Archbishop
(759)
760 History of the Archdiocese of St. Louis
of St. Louis, to the Cathedral and thence to the Archbishop's Residence.
Here they were joined by Cardinal Patrick Hayes of New York and
Cardinal Michael von Faulhaber of Munich, Bavaria.
The actual consecration of the Cathedral was performed on Tuesday
morning between seven and ten o'clock, by Archbishop Glennon and
four of his suffragan bishops: Thomas F. Lillis of Kansas City, Mo..
Francis J. Tief of Concordia, Kansas; A. J. Schwertner of Wichita,
Kansas, and Francis J. Gilfillan of St. Joseph, Mo. The consecration of
the altars of the four chapels was conducted simultaneously by these four
bishops; whilst the Archbishop performed the solemn consecration
of the main altar and the building itself.
Shortly after ten o'clock the doors were opened to admit all who
could possibly find a seat or standing space within. Long before the
Papal Legate and the other dignitaries entered in procession, every
seat was occupied, and the immense galleries surrounding the auditorium
presented a sea of faces. At last came the procession of hundreds of
seminarians, members of the Religious Orders of priests and brothers,
perhaps more than a thousand secular priests of the archdiocese and
from other dioceses ; hundreds of monsignori, mitred abbots and bishops
streamed into the sanctuary or were given pews in the body of the
church. The Archbishops followed, last of whom was Archbishop
Glennon, who blessed the kneeling multitude.
Next in order walked Cardinals Faulhaber, Hayes and O'Donnell.
The German Cardinal-Archbishop of Munich, Michael Faulhaber, a man
of earnest, almost severe countenance and majestic bearing; the Ameri-
can Cardinal-Archbishop of New York, Patrick Hayes, small of stature,
but showing in his serene, open countenance, the marks of the determined
leader and happy organizer he is; and the lovable Cardinal-Archbishop
of Armagh, Primate of all Ireland, Patrick O'Donnell, the most popular
figure of all the high visitors, expressing even now in his kindly sym-
pathetic features the irrepressible glint of something pleasant or witty
he would like to utter. Cardinal Bonzano followed, imparting as he
passed down the aisle his blessing. A man of quiet dignity and graceful
movement, the very ideal of an Italian churchman, the Cardinal Legate
takes his seat upon the throne. It was 11 :30 o'clock when Msgr. Tann-
rath, pastor of the Cathedral and chancellor of the archdiocese, mounted
the pulpit and read, first in Latin and then in English, the Apostolic
Brief of Pope Pius XI, authorizing Cardinal Bonzano to preside in
St. Louis as his representative at the consecration and the celebration
ceremonies of the hundreth anniversary of the establishment of the
diecese.
"To Our Beloved Son, John Bonzano of the title of St. Susanna,
Cardinal Priest of the Holy Roman Church, Pius XI, POPE.
The Consecration of the Cathedral 761
Our Beloved Son: Greeting and Apostolic Blessing.
Knowing of the auspicious twofold celebration to take place shortly
in the diocese of St. Louis, on the coming feast of the Prince of the
Apostles — the solemn consecration of the Cathedral church, and the
commemoration of the centenary of the erection of the diocese itself —
in response to the petition of the Most Reverend John Joseph Glennon,
the zealous and illustrious Archbishop of the diocese, WE appoint you,
Our Legate to the Eucharistic Congress at Chicago, to preside over
these solemn ceremonies.
Inasmuch as whatever furthers the increase of faith and piety is
most dear to Our Heart, WE gladly accede to the wishes of the Pastor
of that Cathedral church, and his beloved people ; We grant this all the
more willingly since we know that the Province of Chicago at one time
formed a part of the diocese of St. Louis, and that your predecessor in
the Apostolic Delegation at Washington laid the corner stone of this
new temple.
Wherefore, by these presents, We commission you, Our Beloved
Son, in Our Name and by Our Authority, to assist at these sacred cere-
monies, and to rightly consecrate this magnificent new Cathedral
church.
Furthermore, We trust that this twofold celebration may inspire the
faithful with a greater love toward this Apostolic See, and that they
may advance daily in the practice and furtherance of religion, which
alone can bring peace and prosperity to a country.
Meanwhile, as a harbinger of the divine gifts and a testimonial of
Our Paternal interest, to you, Our Beloved Son, to the Archbishop
of St. Louis, to his clergy and his people We impart the Apostolic
Blessing.
Pius XI Pope.
Given at St. Peter's, Rome, this twentieth day of May, in the year
of Our Lord 19^6, and the fifth of our pontificate."
After a brief address to the Papal Legate by Archbishop Glennon
and a cordial response by His Eminence, the solemn Pontifical Mass
was sung by Cardinal Bonzano, with all the pontifical ceremony pre-
scribed for such occasions. Cardinal Hayes of New York gave a
beautiful sermon. He spoke forcefully and earnestly in smooth flowing
periods, on the subject that was uppermost in all minds and hearts,
the grandeur of the new Cathedral: "The stones of this edifice, the
metal which holds it together, the precious marbles and gorgeous
mosaics which adorn it — yesterday purely material and of potter's
clay — today, through consecration are living, eloquent, burning tongues
of adoration, praise, petition and reparation to the greater glory of
God and for man's everlasting benediction."
762 History of the Archdiocese of St. Louis
It was indeed a scene of marvelous power and beauty; the wide
aisles of the Cathedral thronged with a vast multitude of interesting
spectators, a veritable sea of upturned faces, suffused with devotion,
joy and gratitude ; the mellow sunlight streaming down upon them from
the great central dome. And in the sanctuary, amid the golden glow
of the light reflected from the marbles and mosaics of the altar and
baldachino and arch above, the four princes of the Universal Church,
amid the shepherds of the people from a thousand places far and near.
It was grand, it was overpowering : and the only expression the Cath-
olic heart could utter was the immortal saying of Holy Scripture,
1 ' Truly this is the House of God and the Gate of Heaven. ' '
The Mass continued in all its pomp and splendor. Finally the
"Ite Missa Est" is sung, and the Papal Benediction pronounced. It was
half -past one, before the Mass was over and the crowd left church. The
worshipers passed through a vestibule hung with Papal colors of yellow
and white, wreathed with emblems and floral adornments.
The day was declining and the shades of the beautiful summer
night were falling fast, when another great gathering of people found
itself massed in a wide circle around the Cathedral. The sacramental
procession over the "sacred way," "the via sacra," as Lindell Boule-
vard from the Cathedral to the Archbishop's Residence was renamed
for the occasion, clings to the memory as the most beautiful and entran-
cing event of the entire celebration. The procession formed at the
Archbishop's house at half -past seven in the evening. Cheer after
cheer went up from the immense concourse of people, at least 40 deep
on both sides of the line, as the Papal Legate and the Cardinals passed
by on their way to the Cathedral. When all the clergy had entered, the
usual Benediction with the Blessed Sacrament was given by Cardinal
O'Donnell. As the procession emerged from the portal and slowly
wended its solemn way up to the wide boulevard, a scene of surpassing
splendor opened before them. The sacred way, about eight blocks
in length, lay flooded in light from the thousands and thousands of
electric globes hiding from view the very stars in the blue dome of
heaven. It was a pathway of light and glory, enclosed on all sides by
the darkness of night. Along the route of the Sacred Way were lined
more than 6000 children from the parish schools of the city and county.
Behind this guard of honor stood protecting cordons of Catholic men —
4000 of them from the various Catholic societies of the city.
Against this solid bulwark pressed a living sea of more than one
hundred thousand spectators crowding sidewalks and lawns and bal-
conies and every perch of vantage. There was no cheering, no disturb-
ance of any kind, as the great procession of priests and friars and pre-
lates, bishops and archbishops passed along chanting the Litany of all
The Consecration of th Cathedral f63
the Saints. As the Blessed Sacrament was carried by, a Blight ripple
seemed to run along the mighty crowd on both sides of the way, and
then eame a deep hush: thousands and thousands were kneeling in
rapt adoration, saluting the awful presence of their Lord and God.
Benediction with the Blessed Sacrament was given by Cardinal
O'Donnell on the lawn at the Archbishop's Home. Then the procession
was set in motion once more for the grounds of the Sacred Heart
Convent. Here it readied its height of beauty because of the exquisite
array of the setting. Against the dark walls had been set a temporary
altar on the steps of the convent building. At the bottom were the
red kneeling benches. At least five thousand persons were massed in
the convent grounds. Up the steps to the lighted altar went Cardinal
O'Donnell, the celebrant, and his attendants reached the convent for
the last Benediction of the evening.
It was then 9 o'clock, an hour and a half after the procession had
started, and an hour after the first Benediction at the Cathedral had
been given. The hush that has fallen over the bowed worshipers is
broken, as the chimes ring and announce the movement of the Blessed
Sacrament in solemn Benediction. The priests and choristers intone
"Holy God, we praise Thy Name," and the solemn rites are over. The
crowd lingers for a moment to catch a last glimpse of the prelates
and then melts away into the adjacent streets.
The next day, June 30th. was set apart for the special Centenary
Convention of the St. Louis Archdiocese. The Solemn Pontifical Mass
was to be celebrated by the Cardinal Archbishop of Paris, as representa-
tive of France. But as His Eminence failed to arrive from Chicago,
Archbishop Hanna of San Francisco, took the place of Cardinal Dubois.
Archbishop Dowling of St. Paul delivered the Jubilee sermon, a pane-
gyric charged with memories of the heroic men and women who fought
the good fight and prepared the way for the Church in the 'Mississippi
Valley.
The Centennial banquet in the Hotel Chase in the evening served
as the afterglow of the ever-memorable celebration. It was attended by
the Cardinal-Legate and a large number of archbishops, bishops and
priests and by the leaders of St. Louis society, Catholic and non-cath-
olic. The speakers, representing both the hierarchy and laity were
men of national reputation.
All in all, the ceremonies commemorating the consecration of the
St. Louis Cathedral and the Centennial of the Diocese of St. Louis
formed a truly historic event emphasizing, as the leading Daily of St.
Louis took occasion to state. ' '
"The magnitude and splendor which the Roman Catholic Church
has achieved in the Western world." "Its greatness may be symbolized
in the glory of its architecture and the robed and mitred majesty of its
764 History of the Archdiocese of St. Louis
prelates; but its greatness resides in the fervor of its people, in their
worshipful fidelity to its covenants, in their unswerving trust in its
authority and guidance. In a time when other sects complain of falter-
ing allegiance and fading prestige, the Roman Catholic Church, so far
as an impartial noncommunicant can observe, maintains the full flower
and vigor of its dynastic genius."
The celebration, so deeply significant and so splendidly carried
out, was a great triumph of Archbishop Glennon. But we need not
praise him ; the Holy Father, Pius XI, has done that in a manner worthy
to be immortalized, in his letter of congratulation, of September 23rd,
1928:
"Venerable Brother,
Health and the Apostolic Blessing."
A happy day indeed will dawn for you on the 13th of the coming
month of October, the day which will round out twenty-five years of
your administration of the extensive Archdiocese of St. Louis. As, on
this joyful occasion, all your Diocesans, we understand, wish to tender
to you a public testimony of their love and veneration, we deem it fit
that you should not fail to receive likewise our congratulations : for this
is but the just reAvard of the deeds which you have accomplished for the
sake of the Church of God — and these deeds are many and excellent.
We can only summarize ; but must say that you are deserving of
especial praise, not only for your eloquent preaching of the word of
God, and your constant conscientious discharge of your pastoral duties ;
but also because you have never left anything undone which might
contribute to the welfare of the Church confided to you. Indeed there
stand remarkable monuments of your activity and zeal : your Cathedral,
a most splendid edifice, at the dedication of which, only a short time
ago, our own Legate presided ; and for the training of the young
aspirants to the Priesthood, the Major Seminary erected by your
exertions, and. besides, the new building in contemplation, for the
construction of which a large amount of money has already been con-
tributed by your good people. Xor should this short enumeration of
your deeds pass over in silence the numerous parishes which you have
established in order to supply the spiritual needs of the constantly
increasing Catholic population.
"For this cause, to You, avIio are so strenuous in the discharge of
your pastoral office, we bear a most particular affection; and with
pleasure do we share in your joy and join our own good wishes to the
good wishes of your Diocesans. Especially we beg of God in your behalf
that He may help You in your holy undertakings, and that He may be
pleased to keep you many, yes. very many years to the love of all
your people."
( 'll.M'TKK 22
EPILOGUE
Here now we rest at the end of our long journey through two
and one-half centuries of a forward movement of the Church, unpre-
cedented in the annals of the world. From small, almost insignificant
beginnings in the primeval forests and prairies of the Continent of
North America, the Church opened a steady advance, slowly, laboriously,
but over hopefully struggling onward, until the true center was found
in the city of the Crusader Saint on the banks of the mightiest river
of the world.
The diocese of St. Louis once established, the religious advance
proceeded irresistably until, after one hundred years, we behold almost
i>\i>vy city and town and village and country-side of the western world
crowned with dome or tower or spire, which the living faith of millions
of Catholic people have erected to the honor and glory of the Living
God. h is a miracle of God's power and wisdom and mercy, doing
such great things through mortal man.
But the outward splendor and magnificence of our almost in-
numerable churches, and schools and institutions of religion and
culture and charity, is but the symbol of the Living Temple of God.
not built by the hands of man or produced by human wisdom but by
the love and Wisdom of God. The Catholic people of the West are
as loyal and sincere believers in the Church's sublime teaching, as
strong and undaunted defenders of her rights, as high-minded and
generous supporters of her manifold undertakings for the honor of
God and the welfare of mankind, as may be found anywhere in the
wide world.
Composed of elements from every nation of Europe. Asia, Africa
and the Islands of the Sea. they are a unified body, all clinging to the
center of Unity, the See of Peter and, though differing in many things
one from the other, yet all united in one common impulse to win the
world for Christ the Lord of All.
Not that all are saints; far from it, not that all are pleasant
people such as the world loves to acclaim; no: but they all know and
believe that they have a call to a higher life, than the worldling; and
that the grace of God is not wanting to their every effort. To have
brought order out of the seeming chaos of many nations with conflicting
aspirations and deep-seated prejudices and varied customs and habits
of thought, is the greatest glory of the Western Church.
(765)
766 History of the Archdiocese of St. Louis
And now. from the point of vantage we have gained, let us look
back upon the recorded past, to single out the secret of success. The
first was singleness of purpose, the glory of God. Ad Major em Dei
Gloria m was, from the beginning, the watchword of the Jesuit Mission-
aries, treading the Indian trail or voyaging in the frail canoe or confined
to the lonely station amid an alien people who did not care, or if they
did, cared only to hate. Not for any earthly consideration did the
distinguished men of God, a Gibault, a Bernard de Limpaeh, a Paul
de Saint Pierre, a Gabriel Kichard, a Levadoux and Flaget and the
rest of their saintly company, live and labor and die, far removed from
the comforts of Home.
Ad Majorem Dei Gloriam was also the supreme motive of the
lowliest of that band.
It almost seemed a hopeless struggle; yet, they would not, they
could not lose hope under the banner of Christ, who liveth in the glory
of the Father.
And when at last their prayers and labors began to bring victory
after victory under such leaders as Du Bourg, Rosati, De Andreis, Van
Quickenborne, Elet. De Smet and John Timon, Peter Richard Kenrick
and the multitude of their devoted followers, penetrating into the
regions of darkness, north, west, east and south, carrying the glad
tidings of the gospel to the scattered fragments of many nations, it was
again "Ad Majorem Dei Gloriam."
True it is, they too had their failings to trouble them, and their
earthly concerns that threatened to turn them aside from the clear path
of duty; human they were, but uppermost in their mind and deepest
down in their heart was the desire, the will, to do something "Ad
Majorem Dei Gloriam."
That was the first secret of their success, singleness of purpose,
and that of the noblest kind.
And their second secret, lying at the very root of all that was
good and excellent in them, was their strong, living, undaunted faith.
No difficulty proposed could disturb them, even if they themselves were
unable to solve it. They were convinced with absolute certainty that
the doctrines of their religion came from the mouth of God, and needed
no defence, but only a lucid statement to be accepted by every man who
was of good will. Controversy was not to their liking, and still less
the fault of minimizing the import of God's word. Most of these
pioneers were not learned in book-lore, nor gifted with the power of
human eloquence and, generally, far from being worldly-wise. But
they had and cherished the divine gift of an unconquerable faith ; and
this it was that supported them in the spiritual combat and led them on
to renewed efforts in the cause of God.
Epilogue 767
Their outward labors, successes may seem insignificant and never
to be compared to those of a later day. And yet these very men laid the
foundations on which the greatness of our day must be acknowledged
to rest. Beautiful and spacious churches, grand institutions of learning
and charity, political influence, power to compel wealth, all these may
be signs and indications of true religion, but they are not religion
itself. It is the faith of a people that makes it great, not its greatness
that makes it truly faithful.
Strong, living, undaunted faith of its priests and people led them
to the glorious heights we now enjoy.
And the third great secret of our early missionaries, although it
may not appear as a secret, was their constant desire and effort to
make converts, to lead back the separated brethren to the Church, the
common home of all. It is the noblest charity to win a soul for Christ,
the Good Shepherd. And the pioneer missionaries knew that nothing
would give greater pleasure and satisfaction to their Superior or their
Bishop, than the announcement of the conversions they had made.
To sum up what has been said: Singleness of purpose, strong,
lively and undaunted faith, and the spirit of charity towards erring,
forlorn souls, formed the triune secret of success in the past and, as
every society must continue in the same state in which it was founded
or miserably perish, it would follow that every success that does not,
mediately or immediately, spring from these principles, is no true
advance, but rather a dangerous reverse.
Some of the signs of the times are ominous : others may only seem
so : yet eternal vigilance is said to be the price of liberty : so the
continued freedom and healthy progress depend upon the spiritual
height and intensity with which the clergy and the people regard and
treat all the various concerns of life.
BIBLIOGRAPHY
It cannot be my purpose here to give in detail all the sources that contributed
to the substance of this History. Where only a few facts of minor importance were
gleaned the bare mention in the text or the notes must suffice. This refers par-
ticularly to the class of unpublished sources, which are so numerous that even the
briefest bibliographical notice of them would occupy many pages. Of the published
sources a more extended notice is given, as they can be more easily consulted by the
student. Of the secondary works, whether relating to the life of the Church itself
or to its historical background, a sufficient number of books, pamphlets, and articles
will be found. As a Bibliography is intended not only to facilitate the verification of
the facts narrated, but also to give the reader some pointers as to further research
work, the list of these books is perhaps larger than would seem necessary.
UNPUBLISHED SOURCES
1. Archdiocesan Eeport, Memoranda Missionum ante Fundationem Urbis Sti.
Ludovici, Archives of St. Louis Archdiocese.
2. Archives of St. Louis Archdiocese, containing a Mass of Petitions, Instructions
and Letters of Bishop Du Bourg, Bishop Eosati, Fathers De Andreis, Cellini,
Lutz, Lefevere, Eoux, Dahmen, Saint Cyr, Timon, the Jesuit Missionaries,
Vicar-General Melcher, Bishop Kenrick, and many others, which illustrate
the period of our Church history from 1818-1845.
3. Archives of the Missouri Province of the Society of Jesus, St. Louis University.
4. Archives of Baltimore Cathedral, preserving a number of letters from priests of
the transition period as Fathers Eivet, De Saint Pierre, Janin, Maxwell,
Valiniere, Gibault and numerous others.
5. The Library of Congress, Washington, with its wealth of transcripts from
French and Spanish documents found in the Archives of Paris and Sevilla,
and other cities.
6. Archiepiscopal Archives of Quebec.
7. Indian Office Letter Books in Department of Indian Affairs, Washington.
Correspondence of Bishop Du Bourg and Fathers Van Quickenborne and
Verhaegen with Commissioner of Indian Affairs.
8 Tf-schereau E. A., Mission du Seminaire de Quebec, chez les Tamarois du
Illinois' sur les Bords du Mississippi. M. S., dated 1849, in Laval University,
Quebec.
9 Kenrick Seminary Archives, Collections of the Letters of Bishops Du Bourg,
and Eosati, Fathers Timon, De Andreis and others, in typewritten copies
made by the Very Eev. Dr. Charles L. Souvay, CM., D.D.
10. Archives of the Missouri Historical Society.
11. Archives of the Eastern Province of the Society of Jesus, Baltimore.
12. Archives of the Propaganda, Rome.
13. Archives of Monte Citorio, Eome.
14 Chancerv of St. Louis Archdiocese, Eegisters of Clergy and of Parishes, Ac-
count Books, Official Correspondence with Eome, Official Announcements,
(769)
Vol. II-
770 History of the Archdiocese of St. Louis
Pastoral Letters. For a list or these documents cf. St. Louis Catholic
Historical Review, vol. I, pp. 24-39 and pp. 276-285.
15. Parish Archives of the Old Cathedral, Ste. Genevieve, Old Mines, Post of
Arkansas, Old St. Michael's, and various city churches.
PUBLISHED SOURCES
JESUIT RELATIONS AND ALLIED DOCUMENTS
Travels and Explorations of the French Jesuit Missionaries among the Indians
of Canada and the Northern and North-Western States of the United States 1610-
1791; with numerous Historical, Geographical, Ethnological, and Bibliograhpical
Notes, and an Analytical Index, under the editorial direction of Reuben Gold
Thwaites, LL.D., 73 vols., Svo., averaging 300 pages. Cleveland, 1896-1901.
An exact verbatim et literatim reprint of the very rare French, Latin, and
Italian Originals, both MS. and Printed, accompanied page for page by a Complete
English Translation. Illustrated with numerous facsimiles, portraits, maps, etc.
The volumes specially important for our purpose were:
Pages
Volume 59 (1673-1677) —
The first Voyage of Father Marquette accompanied by Joliet 86-163
Marquette's Journal of Second Voyage completed by Father Dablon 164-184
Volume 60 —
Narrative of the Third Voyage to the Illinois made by Father Claude Allouez _148-167
Volume 64 —
Letter by Father Jacques Gravier in the form of a Journal of the Mission of
the Immaculate Conception de Notre Dame in the Illinois country,
dated Feb. 15, 1694 159-237
Volume 65 —
Letter of Father Jacques Gravier to Monsigneur de Laval 53-57
Letter of Father Jacques Gravier to Monsigneur de Laval 59-63
Letter of Father Julien Binneteau to a father of the same Society from the
Illinois Country, Jan., 1699 65-77
Letter of Father Gabriel Marest to a father of the same Society from the
Illinois Country in New France, April 29, 1699 79-85
Relation or Journal of the Voyage of Father Gravier in 1700 from the Country
of the Illinois to the mouth of the Mississippi river, written to Father
de Lamberville and sent from Fort Mississippi the 16th of February
1701 101-179
Volume 66—
Letter of Father Jacques Gravier to Lamberville from the Illinois Country,
dated March 5, 1702 and March 25, 1702 25-35
Letters from Father Gabriel Marest to Lamberville sent from the Kaskaskias,
dated July 5, 1702 and November 26, 1702 37-41
Letter from Father Mermet, a missionary at Kaskaskia, to the Jesuits in
Canada, dated March 2nd, 1706 51-65
Letter from Father Gabriel Marest to Father de Lamberville, Procurator of
the Mission of Canada 67-119
Letter from Father Jacques Gravier to the Very Reverend Father Michel-
angelo Tamburini, General of the Society of Jesus at Rome, written
from Paris, March 6, 1707 121-123
Letter of Father Jacques Gravier upon the affairs of Louisiana, February
23, 1708 V_125-143
Bibliography 771
Pages
Volume 67 —
Letter from Father Gabriel Marest to Father Germon, written from Kas-
kaskia, Nov. 9, 1712 219-225
Volume 69—
Letter from Father Vivier, missionary among the Illinois, June 8, 1750 143-149
Letter from Father Vivier to a Father of the same Society from the Illinois,
Nov. 17, 1750 201-229
Volume 70 —
An account of the Banishment of the Jesuits by Father Francis Philibert
Watrin, S.J. 213-301
Volume 71 —
Letter of Father Sebastian Louis Meurin to Monsigneur Briand, Bishop of
Quebec, dated at Kaskaskia, June 11, 1768 33-47
Catalogue of Jesuit Missionaries to New France and Louisiana, 1611 to 1800,
by Arthur Edward Jones, S.J. 120
ILLINOIS HISTORICAL COLLECTIONS
Virginia Series and British Series.
C. W. ALVORD, CAHOKIA RECORDS
Pages
Inhabitants of Cahokia to De la Balme, September 21, 1780 535-553
Inhabitants of Cahokia to Congress, July 15, 1786 581-589
Agreement Between the Inhabitants of Cahokia and Tardiveau, August 27, 1782
C. W. ALVORD, KASKASKIA RECORDS (1778-1790)
Pages
Letter of Gibault to George R. Clarke, May 10, 1780 518-520
Letter of Gibault to Bishop of Quebec, April 1, 1783 520-521
Letter of Paul de Saint Pierre to Louis Pavet of Detroit, February 18,
1786 532-534
Letter of P. de Saint Pierre to Bishop of Quebec, June 6, 1786.
Letter of Pierre de la Valiniere to Inhabitants of Cahokia, October 17, 1786__548-549
Letter of Pierre de la Valiniere to Joseph Labuxier?, April 11, 1787 549-554
Letter of Inhabitants of Cahokia to Valiniere, April 22, 1787 554-558
Letter of Valiniere to Bishop of Quebec, May 26, 1787 558-560
Letter of Inhabitants of Cahokia to Seminary of Quebec.
Letter of P. de Saint Pierre to Barthelemi Tardiveau, September 1787.
Letter of P. de Saint Pierre to Barthelemi Tardiveau, September 17, 1787.
Letter of Inhabitants of Kaskaskia against Valiniere, Sept. 21, 1787 574-581
Letter of John Carroll to Bishop of Quebec, May 5, 1788 581-583
Letter of Gibault to Bishop of Quebec, May 22, 1788 583-586
Letter of Bishop of Quebec to Bishop Carroll, October 3, 1788 586-590
Letter of Carroll to Gibault, January 20, 1790 590-593
Letter of Carroll to Bishop of Quebec, January 20, 1790 593-597
Letter of Carroll to Saint Pierre, January 23, 1792 597-599
Letter of Carroll to Bishop of Quebec, May 4, 1792 599-602
Letter of Bishop of Quebec to Carroll, May 18, 1792 602
JAMES A. JAMES— GEORGE ROGERS CLARK PAPERS (1771-1781)
Pages
Letter of George Rogers Clark to Jean B. Lafont, July 14, 1778 53-55
Letter of George Rogers Clark to George Mason, November 19, 1779 114-154
772 History of the Archdiocese of St. Louis
C. W. ALVORD AND C. E. CARTER -THE CRITICAL PERIOD 1^3-1768^
Rev. Ph. Watrin, The Banishment of the Jesuits, Paris, September 3, 1764 __ 62-125
Sale of Jesuit Property at Kaskaskia, November 6, 1763 125-133
Memorandum Respecting the Jesuits, February 15, 1764 13--133
C. W. ALVORD AND C. E. CARTER— THE NEW REGIME (1765-1767)
x ages
Letter of Meurin to Briand, March 23, 1767 521-529
Letter of Briand to Meurin, April 28, 1767 5o8-562
Letter of Briand to Meurin, April 28, 1767. (Latin) __562-56o
Letter of Bouret to Meurin, May 3, 1767 26o-567
Letter of Meurin to Briand, May 19, 1767 568-569
Letter of Briand to Meurin, August 7, 1767 5"
Letter of Briand to the Kaskaskias, August 7, 1767. ___ 589-591
C. W. ALVORD AND C. E. CARTER— TRADE POLITICS (1767-1769.)
x ages
Letter of Meurin to Briand, June 11, 1768 300-310
Letter of Meurin to Boiret, June 11, 1768 .--311-314
Resolves of the Seminary of Quebec, October 11, 1768 420-422
Letter of Gibault to Briand, February 15, 1769 500-504
Letter of Ste. Marie to Briand, April 22, 1769 520-524
Letter of Briand to Meurin, April 26, 1769 529-535
Letter of Briand to Gibault, April 26, 1769 536-539
Letter of Meurin to Briand, June 14, 1769 548-557
Letter of Gibault to Briand, June 15, 1769 557-561
Letter of Briand to Gibault, August 13, 1769 __. 579-584
Letter of Gibault to Briand, October 1769 608-625
Letter of Gibault to Briand, no date 626-628
ANN\LES DE U ASSOCIATION DE LA PROPAGATION DE LA FOI
(Lvon, 1822 ff.)
The more important letters for our purpose are :
Vol. I, Cahier I— VI.
Lettres de Mgr. Du Bourg, c. I, p. 20; c. II, pp. 59, 61; c. V, pp. 37, 41, 43, 46, 47.
Lettres de Mgr. Rosati, c. V, pp. 48, 50.
Notice sur M. Terrari, c. II, p. 56.
Lettre de Tichitoli, c. V, p. 33.
Lettre de M. Michand, c. V, p. 53.
Lettre de M. Portier, c. V, pp. 60, 63.
Lettres de M. Odin, c. II, p. 50 ; c. V, pp. 65, 68.
Sur les sauvages de la Louisiana, c. I, p. 29 ; c. V, pp. 53, 58.
Vol. II, Cahier VII— XIII.
Mission de la Louisiana, c. XII, p. 331.
Lettres de Mgr. Du Bourg, c. VIII, p. 36; c. XII, pp. 338, 394.
Lettre de Mgr. Rosati, c. XII, p. 410.
Lettres de M. Antoine Blanc, c. XII, pp. 334, 336, 342, 343, 350, 352, 356.
Lettres de M. Jean Blanc, c. XII, pp. 353, 354, 367.
Lettres de M. Odin, c. XII, pp. 360, 364, 374.
Lettre de M. Brassac, c. X, p. 390.
Lettres du P. Van Quickenborne, S.J., c. XII, pp. 396, 401.
Vol. Ill, Cahier XIII— XVIII.
Missions de la Louisiana et du Missouri, c. XVIII, p. 491.
Bibliography 773
Lettres de Mgr. Eosati, c. XVIII, pp. 542, 545, 553, 574.
Lettres de M. Odin, c. XVIII, pp. 533, 537.
Lettre du P. Van Quickenborne, c. XVIII, p. 512.
Lettre de M. Anduzi, c. XVIII, p. 501.
Lettre de M. J. B. Blanc, c. XVIII, p. 509.
Lettre de M. Bouillier, c. XVIII, p. 515.
Lettre de M. Du Chesne, c. XVIII, p. 571.
Lettre de M. Lutz, missionaire chez les Kansas, c. XVIII, p. 556.
Lettre de M. Ar . . . Urn . . . , c. XVIII, p. 525.
Vol. IV, Cahier XIX— XXIV.
Mission du Missouri, c. XXIII, p. 571.
Lettres de Mgr. Eosati, c. XXIII, pp. 593, 595.
Lettres du P. Van Quickenborne, c. XXIII, pp. 572, 590.
Mission du Missouri, c. XXIV, p. 656.
Lettre de Mgr. Eosati, c. XXIV, p. 663.
Lettres de M. Antoine Blanc, c. XXIV, pp. 657, 667, 670.
Lettre de M. Paillasson, c. XXIV, p. 661.
Vol. V, Cahier XXV— XXX.
Mission du Missouri, c. XXIX, p. 563.
Lettres de Mgr. Eosati, c. XXIX, pp. 566, 568, 597.
Lettres du P. De Theux, c. XXIX, pp. 570, 573.
Lettre de M. Bouillier, c. XXIX, p. 59.
Lettre de M. Eondot, c. XXIX, p. 575.
Lettre de M. Paillasson, c. XXIX, p. 587.
Vol. VI, Cahier XXXI— XXXV.
Notice historique sur M. Eichard, c. XXXII, p. 147.
Vol. VII, Cahier XXXVI— XLI.
Lettres de Mgr. Eosati, c. XXXVI, pp. 101, 103, 108, 112, 117, 122, 126.
Lettre du P. De Theux, c. XXXVI, p. 105.
Lettre de M. Leclerc, c. XXXVI, p. 115.
Notice sur Mgr. Du Bourg, c. XXXVI, p. 99.
Vol. VIII, Cahier XLII— XL VIII.
Mission du Missouri —
Lettres de Mgr. Eosati, e. XL1V, pp. 262, 273, 276.
Lettres du P. De Theux, c. XLIV, pp. 278, 285.
VoL IX, Cahier XL— LIII.
Mission du Missouri, c. XLVIII, p. 88.
Eelation du voyage chez les tribes Indiennes par le P. Van Quickenborne, c. XLVIII,
p. 88.
Vol. X, Cahier LIV— LX.
Mission du Missouri, c. LV, p. 129.
Lettre du P. Van Quickenborne, c. LIV, p. 129.
Vol. XI, Cahier LXI.
Notice sur les Pottomatomies, p. 379.
Lettres de M. Petit, pp. 382, 400.
Lettre du P. Verhaegen, p. 469.
Lettres du P. De Smet, pp. 479, 499.
Under the title, ''Letters Concerning some Missions of the Mississippi
Valley, A. D. 1818-1827," Neina dos Santos translated and published
In the Eecords of the American Catholic Historical Society of Philadelphia (Vol.
XIV, No. 2), copious extracts of letters from Bishop Du Bourg, Bishop Flaget,
*- Fathers Michaud, Portier, Odin, Eosati, Anthony and Jean B. Blanc. Other
774 History of the Archdiocese of St. Louis
translations have appeared from time to time in the "Illinois Catholic Historical
Review. ' '
THE ANNALS OF THE LEOPOLDINE ASSOCIATION OF THE EMPIRE
OF AUSTRIA (1831-1852)
Most important for our purpose were the following Eeports :
Pages
Report I (1831) —
11. Et. Rev. J. Eosati to Eev. F. Eese, St. Louis, March, 10, 1830 28-35
Report VI (1833) —
1. "A Survey of the Condition and Progress of Catholicity in the United
States of America," by Bishop England, Vienna, March 1833 1-52
07.4.0
The Diocese of St. Louis ol *u
Report VIII (1835) —
4. Rt. Rev. J. Rosati to the Leop. Assoc, St. Louis, Aug. 14, 1833 17-23
Report IX (1836) —
1. Et. Rev. J. Eosati to the Leop. Assoc, St. Louis, Oct. 31, 1834 1-7
Eeport XII (1839) —
5. Et. Eev. J. Eosati to the Leop. Assoc, St. Louis, Feb. 27, 1838 45-51
C. Et. Eev. J. Eosati to the Leop. Assoc, St. Louis, July 21, 1838 52-57
7. Et. Eev. M. Loras to the Leop. Assoc, Rome, May 14, 1838 57-59
Report XIV (1841) —
7. Rt. Rev. J. Rosati to the Leop. Assoc, St. Louis, Feb. 19, 1840 27-36
8. Pastoral Letter of Rt. Rev. J. Rosati, St, Louis, April 29, 1840 36-46
10. Rt. Rev. M. Loras to the Leop. Assoc, Dubuque, Oct. 1, 1840 49-50
Report XV (1842) —
5. Rt. Rev. J. Rosati to Leop. Assoc, Rome, June 19, 1841 23-2o
6. Rev. P. De Smet to Rt. Rev. J. Rosati, New Orleans, March 23, 1841 __ 26-51
Report XVI (1843) —
2. German Missions under the Jesuits of the Vice-Province of Missouri,
Report by Rev. J. Van de Velde, 1841 5-8
3. Rev. F. Helias, S.J., to Leop. Assoc, St. Louis, Dec 15, 1842 8-11
4. Rev. J. Cotting, S.J., to Leop. Assoc, St. Louis, Dec 30, 1842 12-16
13. Rt. Rev. J. Rosati to Leop. Assoc, Rome, Sept. 17, 1842 41-43
14. Rt. Rev. P. R. Kenriek to Leop. Assoc, St. Louis, July 7, 1842 43-44
Report XVII (1844) —
6. Rt, Eev. P. E. Kenriek to Leop. Assoc, St. Louis, Nov. 9, 1843 19-23
7. Et. Eev. M. Loras to Leop. Assoc, Dubuque, Dec. 6, 1843 23-25
12. Eev. J. Van de Velde, S.J., to Leop. Assoc, St. Louis, March 20, 1844 __ 38-42
17. Eev. P. De Smet, S.J., to his Superior, Fort Hall, Aug. 16, 1841 66-72
18. Eev. P. De Smet, S.J., to his Superior, Oregon Mission, Sept. 1, 1841 __ 72-74
19. Eev. P. De Smet, S.J., to his Superior, Oregon Mission, Oct. 18, 1841__ 75-81
20. Eev. P. De Smet, S.J., to his Superior, St. Mary's Mission, Oct. 26,
1841 81-84
Eeport XVIII (1845) —
3. Et. Eev. P. E. Kenriek to Leop. Assoc, St. Louis, Aug. 29, 1844 4-6
4. Et. Eev. P. E. Kenriek to Leop. Assoc, St. Louis, Dec 10, 1844 6-14
20. Eev. P. De Smet, S.J., to his Superior, St. Mary's Mission, Dec 18,
1841 53-73
21. Eev. P. De Smet, S.J., to his Superior, St. Louis, Nov. 1, 1842 73-78
Bibliography
775
Report XIX (1846) —
14. Rev. B. Raho, CM., to Leop. Assoc, St. Louis, September 17, 1845
20. Rev. F. Helias, S.J., to Leop. Assoc., Jefferson City, Mo., Jan. 6, 1845 __
Report XX (1847) —
9.
Rev. J. PatschoAvsky, S.J., to his Superior, Florissant,
1846 ____
March 17,
Report XXI (1848-1849) —
11. Rev. J. Van de Velde, S.J., to Leop. Assoc, St. Louis, Nov. 29,
12. Rev. J. X. Hofbauer, S.J., to his Superior, St. Louis, April 8, 1846
Report XXIV (1852) —
1. Most Rev. P. R. Kenrick to Leop. Assoc, St. Louis, Oct. 16, 1850 __
51-54
66-76
3 7-43
35-43
43-51
1-6
HISTORICAL REVIEWS AND MAGAZINES— ABBREVIATIONS
ACQR American Catholic Quarterly Review, Philadelphia, Pa.
AD Acta et Dieta, published by the Catholic Historical Society of St.
. . Paul, St. Paul, Minn.
Am America, published weekly by the America Press, New York City.
AMK Amerika, Daily and Weekly, St. Louis, Mo.
CHR The Catholic Historical Review, published quarterly by the Catholic
University of America, Washington, D. C.
CISHL Collections of Illinois State Historical Library.
CP The Church Progress, St. Louis.
ER Ecclesiastical Review, Philadelphia.
FR The Fortnight1 y Review, St. Louis, Mo.
GD Globe-Democrat.
HG Herold des Glaubens.
HAHR The Hispanic American Historical Review, published quarterly,
Baltimore, Md.
HRS Historical Records and Studies, published by the United States Cath-
olic Historical Society, New York.
ICHR Illinois Catholic Historical Review, published quarterly by the Illi-
nois Catholic Historical Society, Chicago, 111.
JISHS Journal of the Illinois State Historical Society, published quarterly
by the Illinois State Historical Society, Springfield, 111.
LHQ Louisiana Historical Quarterly, published by the Louisiana Historical
Society, New Orleans, La.
MHM Michigan History Magazine, published quarterly by the Michigan
Historical Commission, Lansing, Mich.
MHSC Missouri Historical Society Collections.
MinnHB Minnesota History Bulletin, published quarterly by the Minnesota
Historical Society, St. Paul, Minn.
MoHR The Missouri Historical Review, published quarterly by the State
Historical Society of Missouri, Columbia, Mo.
MA'HR The Mississippi Valley Historical Review, published quarterly by the
Mississippi Valley Historical Association, Lincoln, Neb.
PastBl Pastor al-Blatt, St. Louis, Mo.
PD Post Dispatch.
RACHS Records of the American Catholic Historical Society of Philadelphia,
published quarterly by the Society, Philadelphia, Pa.
SLHR St. Louis Catholic Historical Review.
SLR St. Louis Republic.
776 History of the Archdiocese of St. Louis
TISHS Transactions of the Illinois State Historical Society, published by
the Illinois State Historical Society, Springfield, 111.
WF Wahrheits Freund, Cincinnati, O.
WMH The Wisconsin Magazine of History, published quarterly by the State
Historical Society of Wisconsin, Menasha, Wis.
WW The Western Watchman, St. Louis, Mo.
PUBLISHED SOURCES— Continued
Acta et Deereta, Concilii Plenarii Baltimorensis Secundi, A. D. 1866. Baltimore,
1868. Concilii Plenarii Baltimorensis Tertii, A. D. 1884, Baltimore 1886.
Allouez. Journey of Father Allouez to Lake Superior, in "Early Narratives of the
Northwest," by Louise Phelps Kellogg, N. Y., Scribner, 1917.
Allouez. Father Allouez 's Wisconsin Journey, Ibid.
Alvord, C. W. Sources of Catholic History in Illinois, I. C. H. E., vol. I p. 73.
Archives of St. Louis, Eight Reverend James Oliver Van de Velde, D.D., I. C. H.
E., vol. IX, p. 56.
Ashe, Thomas. Travels in America, 1806, for the purpose of exploring the Elvers
Allegheny and Monongahela, Ohio and Mississippi, and to ascertain the
produce and condition of their banks and vicinity.
Association of the Propagation of the Faith, The. Metropolitan Magazine, vol. II,
p. 9, 1855.
Austin's Journal. American Historical Review, vol. VIII, p. 518.
Bacon, Leonard Woolsey, (Editor). An Inside View of the Vatican Council. New
York, no date.
Barbe-Marbois. Histoire de la Louisiana. Paris, 1829.
Beckwith, H. W. Collections of the Illinois State Historical Library, vol. I con-
taining, Voyages of Father Marquette, Hennepin's Narrative, LaSalle's
Voyage, Memoir of H. De Tonty.
Benedict XV. An Appeal to the Catholics of America. FE, vol. XXVI, No. 19,
October 1, 1919, p. 289.
Bradbury, John. Travels in America, 1809-1811; including upper Louisiana, Ohio,
Kentucky, Indiana and Tennessee with Illinois and western territories.
Philadelphia, 1819.
Browne, Eev. Patrick W., Translator and Annotator. Dilhet, Etat de l'Eglise
Catholique ou Diocese des Etats Unis dans l'Amerique Septentrionale.
Cabeza de Vaca, Wanderings of. Edited by Frederick W. Hodge, of the Bureau of
American Ethnology. In the Spanish Explorers in the Southern United
States, 1528-1543.
Calendar of Documents Mississippi Valley. Publication, Louisiana Hist. S., vol. IV,
1908, pp. 7, 13, 38, 41, 43, 100.
Carayon, A. Bannissement de Jesuites de la Louisiana. Paris, 1865.
Carver, Jonathan. Travels through interior parts of North America; account of
Great Lakes, etc. ; description of birds, beasts, insects, and fishes ; history of
genius, manners and customs of the Indians. Philadelphia, 1796.
Carondelet, Baron. Letter of Instructions of Baron Carondelet to Lieut. Col. Don
Carlos Howard, Nov. 26, 1796. MoHSC, vol. Ill, 1, pp. 71-91.
Castaiieda, Pedro de. Expedition of Coronado. Edited by Frederick W. Hodge.
Pedro de. Expedition of Coronado. Edited by Frederick W. Hodge.
In the Spanish Explorers in the Southern United States, 1528-1543.
Catholic Church, 1783-1789, The. (Document) CHR, vol. XV.
Catlin, Geo. The Manners, Customs and Conditions of the North American Indians,
written during eight years' travel amongst the wildest tribes of Indians in
North America. 1832-1839.
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vels through that vast country and Louisiana to G-ulf of Mexico. London, 1763.
Pierre Francois Xavier de, (S.J.) A voyage to North America under-
taken by command of the present King of France, containing the Geo-
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the Customs, Manners, Trade and Religion of the Inhabitants; a Descrip-
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the Great Cataracts, 2 vols. (Dublin, 1766.)
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lated and extensively annotated by John G. Shea; with numerous finely
engraved portraits, many proofs on India paper, folding maps, etc. 6 vols.,
New York, 1866.
Chittenden, Hiram Martin and Alfred Talbot Richardson. Life, Letters and Travels
of Father Pierre Jean De Smet, S.J., 1801-1873. 4 vols. New York, 1905.
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INDEX
The Arabic number refers to the page in either volume: the Roman II refers
to volume II. When the Arabic numbers precede and follow the Koman II, the
former refers to vol. I, the latter to vol. IT.
Academy, of St. Gen-
evieve, incorporat-
ed, 205..
Acadian village, 435.
Acker, Rev. Arnold,
II, 244.
Acquaroni, Father
John S., C. M., 242,
245, 292, 404, 406,
411, 414.
Adair, St. Marys, II,
385, 665.
Adrian, Rev. Joseph,
II, 540.
Adrian, Rev. Herman
G., II, 468.
Adrian, Rev. John F.,
IT, 698.
Advance, Stoddard
. St. Joseph, II,
703.
Aelen, Rev. II. G.
S. J., 687.
Aertker, Rev. H. S.,
[I, 390.
Aertker, II, 531.
Albersmam, P. Suit-
bert, II, 409.
Alexandria, II, 378.
Alexian Brothers, II,
511. Hospital, II,
512, 513. Free
Dispensary, 513.
All Saints, St. Louis,
II, 629.
All Souls, Overland,
II, 695.
Allegheny Mountains,
crossing, 255.
Alloue^, Father
Claude, 8, 17, 18,
20, 23, 28, 32.
Along the Missouri
River in 1844, 824.
Alton, Upper and
Lower, 748, 749.
Alvarez, Manuel, 283.
Amat, Rev. Thad-
daeus, C. M., II, 85.
Amend, John, II, 455.
''Americanism"
condemned, II, 562.
Amerika, German
Daily, II, 355, 175,
177.
Anabaptist, describe
by fr. Dunand, 222.
Ancient Order of
Hibernians, II,
457.
Andres, Rev. Francis,
II, 247.
Anduze, Rev. Aris-
ticle, prof, math.,
276, 405, 408, ±14.
A n g e n e n d t, Rev.
William, II, 234,
258, 371.
Announ cements,
public, made at
church-door, 148.
Annunciation
Church, Rev. Pat-
rick J. Ryan, II,
202, 203.
Anselm, Rev. John,
II, 52ft.
Antonelli, Card., sug-
gestion of Ner-
inckx, 238.
Antonin, Brother,
262, 365.
Apple Creek under
Vincentian
(801)
Fathers, II, 67,
under secular
priests, II, 68, 69.
Arcadia, II, 439.
Argyle, St. Aloysius,
II, 545.
Arkansas River, 14,
25, 26.
Akansea, Village, 15.
Arkansas, Post of, 25,
26.
Arkansas, Territory
of; 421.
Arkansas Mission,
441.
Arkansas Mission,
described by Bp.
Rosati, 471.
Arkansas River, mis-
sionary trip on,
471.
Arkansas Post, char-
acter of People,
473.
Arkansas Post, Peo-
ple of, disposition
and customs of,
474.
Arkansas Christmas
Morning, at Ar-
kansas Post, 473,
480, 482, 484, 485,
488, 489.
Armistice, The, II,
713, 714.
Arnoudt, Rev. Peter
Joseph, S. J., II,
438, 439.
A smut h, Rev. Ilenry
A, C. M., II, 55ft.
Vol. IT— 26
802
History of the Archdiocese of St. Louis
Association for the
Propagation of the
Faith, 243.
Assumption La., con-
sultation at, 423.
Assumption Church
in St. Louis, II,
208, 209.
Assumption Church
at Mattese Creek.
Fathers Fischer
Melcher, Blaarer,
Gebhard, II, 232.
A u b i n, Christian
Brother, 262. 365.
Aubry. 110.
Aubuchon, Antonine,
363.
A u d e, Madame
Eugenie, 301. 305,
306.
Audizio, John, 298,
318, 406, 432.
Augusta. Immaculate
Conception. II, 392,
393, 620.
Austin, Sister M.,
631.
Austrian Relief, II,
714, 715.
Averbeek, Rev. Aloy-
sius, S. J, II, 367,
372.
Aylward, Rev. T. J.,
II, 618.
Baccari, C. M. in
Rome, 287, 373,
! I, 382, 403, 420,
425, 428.
B a c h m e i e r, Rev.
John B., II, 367.
Backwoods, churches,
d<-.cribed, 256.
B a ckwoodsman,
Praise of, II, 407.
B a d i n, Father
Stephen Theodore,
212. 293, 308, 309,
at Chicago, 552.
Badin, Father Vin-
Qt, 464.
Bahr. Rev. Martin S.,
II, 619.
Bancroft, 7, 23.
Bandelier, 5.
Bannon, Rev. John,
II, 99, 100, 213.
Baraque, Antoine,
converted, 485,
487.
Baraque 's Landing,
New G a s c o' n v,
Ark, 473.
Barat, de Ru, 327.
B a r a t, Madeleine,
Louise Sophie, now
Saint, 281, 300,
305, 306, 443.
Barbarity, story of,
related by Fr.
Dunand. 233.
Bardstown. hallowed
spots of, 427.
Baring, St. Aloysius
Church. II, "675.
676.
Barreau. student,
262.
Barrens, church built.
230. delegation of
Eng. Catholics
from. 294, 424, 428,
441. 445. 454,' 479!
Barrens. Mo., mission
of Dunand, 218.
Barron. Rev. Edward,
Bishop of Eu-
carpia, II, 130. 132.
Baselmans. P. Henry,
S. J., II, 422.
Basques. Benito. 143.
145.
Bates. Frederick,
272.
Baton Rouge, 432.
Bauhaus, P. John
Aloysius, II, 416.
Bax, Rev. John, S. J,
II, 367.
Bay des Puants, 15.
Beardstown, 712.
Beaujeu, 22.
Beauprez, Father at
Ark. Post, 472.
477.
Beauvais family Ste.
Genevieve, 119.
Beauvais, Jean Bap-
tiste, 116, 122.
B e 1 c o u r, Baptiste,
elected warden,
250.
Belgian Catholics in
Taos, II, 373.
Belgique, Nativity
Church, II, 613.
Belgium, Starving
children of, II, 711.
Bellefontaine tract
bought by, 812.
Description of it
by Fiagg, 812, 813.
St. Thomas Chapel
on tract, 813.
Bells, of Church at
Ste. Genevieve,
265.
Beinecke, P. Chrvsos-
tom, O. S. F., II,
531.
Benedictine, Fathers
at Doniphan. II,
240.
Benten. Rev. B. J.,
II, 542, 694, 695.
Benton, Senator
Thomas, H., a con-
tributor, 260, 272,
35s.
Berber, Rev. August,
II, 414.
Berger. St. Pauls. II,
410.
Bergeron, Father J.,
369.
Bergier, Father, 32.
Bernard, A., 143.
Berrv, Rev. Edward,
II,' 230, 231, 376.
Bertens, Rev. John,
II, 240.
Berthold, Madame,
272, 301, 305.
Index
803
Bertrand, Father
Louis, 262, 269,
293, 406.
Beth, Rev. J. B., II,
244.
Bethany, 427.
Bethlehem Convent,
313, 316, 495.
Bettels, Rev. Francis,
II, 240, 479, 480.
Bible, first in North-
west, pub. by
Richard, 191.
Biddle, Mrs. Ann, II,
293, 294.
Richie's Station, St.
Maurus, II, 244.
Bigesehi, Father,
405.
Billon Chronicler of
St. Louis, 141.
Binneteau, Father
Julian, 31, 32, 33.
" Bishop's Bank,"
II, 149, 156.
Blaarer, Rev. Jos.,
II, 232, 255, 360,
408.
Black Franciscans in
St. Louis, II, 681.
Black Hawk War,
467, 577.
Blanc, Father An-
thony, future Arch-
bp., 262, 269, 283,
293, 432.
Blanc, J. B., 318.
Blanchette, Loui s,
first settler, 154.
Blanka, Brother, C.
M., 243, 245, 293,
427.
Bleha, Rev. Charles
August, II, 688.
Blessed Sacrament,
Church of the, II,
695.
Blessed Sacrament,
si-ters of the, II,
709.
Blessing of Cathe-
dral, II, 759, 764.
Bloomsdale, 370; II,
519.
Blume, Rev. E., II,
241.
Boarman, Rev. Mar-
tial, S. J., II, 444.
Boccardo, Father
Angelo, 319.
Boden, Rev. William
S., 254, 258, 393.
Boehm, Rev. Francis,
II, 392, 393, 530.
Boetzkes, Rev. John
Matthew, II, 414,
427.
Boewer, P. Bernard.
II, 417.
Bogy, Senator, 202.
Bohemian Orphans
Home, II, 193, 194,
690, 691.
Bohemians in St.
Louis, II, 688.
Bonacum, Rev.
Thomas, at Gravois,
II, 229, 376, 546,
547.
BonneTerre, St.
Joseph's Church,
II, 528.
Bonnots Mill, St.
Louis Church, II,
545.
Boonville, SS. Peter
and Pauls, II, 252,
253.
Bordeaux, Arch-
bishop of, 243.
Bordeaux, Communi-
ty at, 243.
Borella, Fr. Marcel,
243, 435.
Borgna, Father
Philip, C. M., 397,
403, 412, 431, 432,
433, 630.
Bosoni. John, 243.
Boudreaux, P. Flor-
entine, S. J., II,
422, 437, 438.
Boudreaux, Rev.
Isidore, S. J., II,
435.
Bouillier, Father,
John, C. M., 362,
368, 433, 436, 441,
443, 448, 453, 498.
Bouillier, Rev. John,
C. M., in Old
Mines, II, 78.
Boundaries, of dio-
cese, 444.
Bradley, Rev. Patrick
H., II, 387, 695.
Brady, Rev. Philip
P., V. G., II, 235,
582.
Brady, Rev. Stephen
S., II, 277.
Brady, Thomas, 272.
Brand, Rev. Francis
built the school
house at Charles-
ton, II, 245, 509,
510, 613, 619.
Brand, Herman
Gerard, II, 416,
541.
Brands, John, C. M.,
37, 369, 497 ; II, 56.
Brandvs, Rev. Leo.,
11^ 685.
Brantner, Rev.
William H., II,
463.
Brassac, Hercules,
262, 293, 305, 404.
Braun, Rev. Francis,
S. J., II, 413, 560.
Bremerich, Rev.
Peter, II, 241, 369,
479.
Brennan, Rev. Mar-
tin S., II, 195, 727.
Brent, Mother Agnes,
11, 293.
Briand of Quebec,
Bishop, 111, 113.
•04
History of the Archdiocese of St. Louis
117, 121, 125, 128,
129, 134.
Brickwedde, Rev. A.
F., arrives in St.
Louis, 615, sent to
Quincy, 616, First
service, 616.
Brickwedde 's school,
617, reports, 617,
620, 621, in Iowa,
623, 624.
Bridget's, St., in St.
Louis. Father
Fitnam founder of,
Fr. David Lillis,
Fr. William Walsh
and His assistants,
II, 187, 189.
Bridgeton, St.
Mary's, founded by
Jesuits, then ad-
ministered by secu-
lar priests, II, 234,
235.
Brilliant prospects of
the northern mis-
sions, 575.
Brinkman, Rev. L.
W., II, 530.
Brinktown, Guardian
Angel, II, 541.
British, attempt
sweep of Mississip-
pi Valley, 147.
Brockhagen, R e v.
Henry, pastor of
Maxville, II, 233,
234, 429, 430.
Brockmeier, Rev.
Charles A., II, 390,
416, 616, 703.
Brothers of Mary, II,
731, in America,
732, 733, in St.
Louis, 733. Prov-
ince of Brothers,
733, Chaminade
College, 734.
Bruner, Rev. George,
II, 427.
Brute, Father Simon,
(Bishop), 393,407,
835.
Buckley, Rev. Daniel
F., II, 697, 698.
Burke, Rev. Thomas,
C. M., II, 377, 557.
Burlando, Rev., C.
M, II, 557.
Busch, Rev. Michall,
II, 235, 404, 480.
Buschart, Rev. Leo-
pold. S. J., II, 435,
436.
Busschots. Rev.
James, S. J., 695;
II, 368, 559.
Business, in Early
St. Louis, honesty
in dealings, 149.
Butler, Mann, hist,
of Ken. principal
of Ste. Genevieve
Academy. 205.
Butler, Rev. Thomas
Ambrose, II, 207,
208.
Byrne, Bishop, Ar-
kansas, 489.
Byrne. Bishop Chris-
topher, II, 7 2 5,
726.
Byrne, Rev. Dennis,
847; II, 376, 380.
386.
Byrne, Rev. Chris-
topher, II, 4 01,
462.
Byrne, Rev. Chris-
topher, transferred
from E. cl i n a to
Holy Name Parish
in St. Louis, II,
679.
Bvrne, Rev. Peter J.,
"iL 396, 527.
Cabanne, J. P.
1 ' Cahenslyism, '
562! 568.
272.
II.
Cahokia, The An-
cient, 113, 121, 125,
133, 161, 164, 165,
188. St. Pierre at
C, 189. Property
of Mission, 189.
Sulpicians at C,
192.
Cahokia, church old-
est in 111., 194, 258,
265, 266, 441, 472.
Loisel in C, 765.
Cairo, 775.
Caldwell, Indian
Chief, 553, 645,
653, 656.
Calhoun, John C,
322, 323, 324.
Calumet, 13, 14.
Calvary Cemeterv,
II, 158-162.
Cambas, J., 145.
Camp Jackson Af-
fair, II, 210.
Canterbury, St. Au-
gustine's, 774.
Canton, St. Joseph's,
II, 379, 678.
Cape St. Cosme, Per-
ry Co., Mo., 178.
Cape Girardeau,
Church in, 22, 420,
499, 491, 494; II,
242, 243.
Capezuto, Rev. Ra-
phael, II, 208.
Cappellari, Cardinal,
379.
C a prano, Arch-
bishop, 421.
Capuchin Fathers,
22, 111, 120.
Caravane, ship. 262.
Cardinals, contribute
to missionary
cause, 261.
Cardinals, Hayes, O'-
D o n n e 1 1 , Faul-
haber, II, 760.
Cardinal Hayes' Ser-
mon, II, 761.
lnd( i
Care of Italian Cath-
olics by Fathers
Hohveck, Long,
and the Jesuits at
St. Joseph's
I hureh, II, 682.
Caretta, 26, 318, 409.
Carmelite Nuns, 331-
333; II, 738-743.
Carmelite Sisters of
the D. Heart of
Jesus, II, 740.
Carney. Rev. P. J..
II, 617.
Carondelet, trading
post on River des
Peres, first called
D e 1 o r ' s village,
then, Catalan's
Prairie, then
Louisburg, finally
Carondelet, 15 2,
441, 448, 449.
Carondelet - Vide
Poche, 411.
Carotti, Rev. Lucia-
no, II, 683.
Carr, Rev. W. P., II,
389.
Carrell, Rev. George,
A., S. J., II, 272.
Carroll, Rev. Mi-
chael, 847.
oil, Rev. Philip,
II, 389.
Carroll, Prefect A-
postolic and Bish-
op of Baltimore,
113, 237. Carroll,
appoints Du Bourg
Ad. Apost., 240,
310.
Carroll, Charles, of
Carrollton, 262.
aage, St. John
Nepomic, II, 259.
Cartier, 8.
Caruthersville, Sa-
cred Heart, Little
Prairie. II. 537,
620.
Casev, Edmund, A.
II, 208, 395.
Casev, Rev. Joseph,
II,' 529.
Casqin Cacique. 2.
Cathedral of St.
Louis, 284, 438,
441, 583.
Cathedral Parish,
802. Priests at,
802. Services by
Jesuits, 803, 804.
French and Eng-
lish preaching,
804-806. St. Vin-
cent de Paul So-
ciety, 806.
Cathedral parish di-
vided into four :
St. Vincent's St.
Francis Xavier's,
St. Patrick's and
the Cathedral, 833-
835.
Cathedral o f St.
Louis, (Old), Si-
mon Paris, Pastor,
Ryan Keilty, Cap-
pezuto, II, 118.
Redemptorists a t
Cathedral, 119-
121. Bishops con-
secrated at Cathe-
dral and elsewhere,
121.
Cathedral blessed
and opened for
service, II, 661.
Cathedral, Old, at-
traction of, II, 550.
Relics in, 550. In-
dulgences. 550-552.
Cathedral Chapel,
New, II, 626.
Catholic Cabinet, II,
165, 166.
Catholic mission,
among Kansas In-
dians. 454. 455.
Catholic Historical
Societv of St.
Louis founded, II,
708.
Causse, Rev. J., 601.
Cavelier, Father Jo-
seph, 22. 23, 28.
Ceasless tide of im-
migration in
Northwest, 595.
Cebulla, P. Sebas-
tian, O.S.B., II,
419, 685.
Cellini, Fr. Francis,
C. M., 177. At Bar-
rens, 297, 363, 368,
341, 372, 381, 405,
410, 411, 422, 423,
445, 446, 720. 721.
Phvsician, 7 2 4,
725. V. G., 726.
Death, 726, 727,
728. House, 729.
Cellinian Balm, 725.
Cemeteries of St.
Louis. Various C,
II, 157, 158. Cal-
vary C, 158-162.
Centaur, St. Antho-
ny's, II, 706.
Centenary of the Je-
suits, Establish-
ment in the dio-
cese, II, 727.
Centenary Conven-
tion, II, 763, 764.
Centennial of St.
Louis, II, 657.
Centennial of Foun-
dation of St. Louis,
II, 707, 708.
Centennial o f the
Diocese of St.
Louis, II, 759.
Central Magazine,
II, 351.
Central, St. Martin's
Church, II, 235.
Central Blatt and So-
cial Justice, II,
355.
, at La-
Salle, 718, 719 ; II,
85.
806
History of the Archdiocese of St. Louii
Chabrat, Father
Guy, 314.
Challoner, Vicar- A-
postolic of London,
113.
Chaminade, V e n .
William Joseph,
II, 731, 732.
Chamois, Most Pure
Heart of Marv
Church, II, 411,
545.
Champlain, 8.
Chapel, first in Per-
ry County, 294.
Chapel, at Floris-
sant, 304.
Chapels in Cathedral
donated, II, 660.
Charboniere, landing
on Missouri, 224.
Charity, sermon on,
by Mel, 439.
Charity, Sisters of,
447, 448, 449, 451 :
II, 740.
Charity, Sisters of.
Sisters' Hospital,
Mullanphy Hospi-
tal, St. Vincent's
Institution for the
Insane, II, 285.
St. Anne's Home,
283. St, Philo-
menas Technical
School, 286.
Charity, Daughters
of, II, 736, 737,
741, 742.
Charlevoix, 25.
Chateaubriand, the
noble red men in,
453.
Chateaumorand, 24.
Chaudorat, Father L.
A.. 2G2, 470.
Chefdeville, M., 22.
Chenier, Antoine,
elected w a r d e n .
250.
Cherokee, Indians,
471.
Chicago, 31, 32. Chi-
cago an organized
town, 553. Asks for
priest, 553.
Chicago Catholics'
petition that Saint
Cyr stay, 563, 564.
Cholera at LaSalle
Mission, 713.
Cholera in St. Louis,
II, 16-19. Sisters'
work during, 19.
Sisters victims of,
20, 21. German
Orphan Asylum,
21-25.
Cholera, Asiatic, 449.
Christian Brothers,
in Du Bourg partv,
293.
Christian Brothers,
II, 278. Earliest
Brothers, 279. Col-
lege on Cerre St.,
St. Louis, 279, 280.
La Salle Institute,
280. College on
Cote Brilliante,
280, 281. Parochial
Schools, 280.
Chouteau, Marie The-
rese, The Mother
of St. Louis, 102.
Chouteau, A u g . ,
99, 272, 274, death,
441. Chouteau,
Pierre, 248, 272,
274. Chouteau,
Cyprian, 459, 609.
Chouteau, Francis,
459. Chouteau,
Frederick, 464.
Chouteau, estab-
lishment on Kan-
sas River, 455.
Church, The first in
St. Louis, 103.
Cemetery, n or t h
side of Ch. block,
145. Parish-house,
plan new, ] 45. St.
Louis, Chureh-
w aniens, 216.
Church, in St.
Louis, old and de-
cayed, 270. New
Cathedral planned,
270. Cathedral,
debt of, 274.
Church, entire
block for, 279.
Church, brick one
leased as ware-
house, destroved,
275. Church-Block,
conveyed to
Bishop, 440.
Church block,
north half leased,
283. Church
Block, sale of,
south part, 438.
College, lot on
which it stood, 439.
Church Architecture,
II, 745, 746.
Church of St. Char-
les destroyed by
cyclone, II, 423.
Church-Progress, II,
353, 354.
Churches, More
needed, 819. Jesuit,
819. St. Mary's
Church, 820. St.
Joseph's, 820, 821.
Extent of the dio-
cese, 821. German
population of city
7000, 821.
Churches in the in-
terior of Missouri,
II, 533, 534.
Cibola, 3.
Clark, George Ro-
gers, 133, 134, 135,
137, 138.
Clark, Rev. Patrick,
II, 376.
Clarke. General Wil-
liam, 272. 341, 347.
4015. 452, 454.
Clark, Rev. Daniel.
W., IT, 540, 69:).
Index
807
Clarksville, Pike Co.,
II, 387.
Claryville, Perry ( !o.,
II, 702.
Clayton, St. Jo-
seph's, II, 235.
Cleary, Rev. Thomas,
II, 235, 388, 389.
Clerical changes, 799,
800. Statistics of
1842, 800.
Clement XIV, 127.
Clooney, Rev. Joseph
M., II, 546.
Cloud, Rev. Charles,
H., S. J, II, 450.
Clover Bottom, St.
Anne. II, 417.
Coffey, Rev. John T.,
II, 505, 506.
Coffman, St. Cath-
erine of Alexan-
dria, 705.
Colbert, 20, 23.
College of St. Louis,
built on spot of old
Church, 274.
Collet, Rev. Luke,
101, 112, 113.
Collins, Rev. Mi-
chael, C. M., 411.
Collins, Rev. M. D.,
II, 395, 614.
Collins. Rev. Joseph,
II, 486.
Colonization Move-
ment, II, 654, 655.
Columbia, Sacred
Heart, II, 400, 402.
Concession, granted
to Morgan, 178.
Concordat, 608.
Condamine, Rev.
Matthew, died, 479,
629.
Conference of Cath-
olic Charities, II,
668.
Congregation of the
Mission, 422. 423,
424.
Coi member,
Father G. Richard,
191.
Connolly, Rev. Jo-
seph A., II, 245,
406, 463, 464, 526,
527. 536.
Connor, Jeremiah,
272, 336.
Connors, Rev.
Thomas, II, 376.
Consalvi, Cardinal,
395, 396.
Convent, of Sacred
Heart in St. Louis,
443.
Cooney, Rev. Thom-
as, II, 247, 539.
Coosemans, Rev. Fer-
dinand, II, 273,
413.
Coppens, Rev. Char-
les, II, 237.
Comely, P. Michael,
S. J., II, 413.
Conerstone of St.
Vincent 's Church
at Cape Girardeau,
498.
Coronado, Don Fran-
cisco Vasquez de,
2, 3, 7.
Corpus Christi, feast
celebrated, 245.
Corpus Christi
Church, II, 698.
::'ove, Rev. 378.
Cote - sans - dessein,
338, 521, 522.
Cotps, Petites. St.
Charles founded
1769, 154.
Cotter. Rev. John,
847.
Cotting, Rev. James,
S. J., II, 360, 363,
431, 559.
Cottleville, St. Jo-
seph, II, 430.
Council Bluffs. 324,
661.
Council of Baltimore,
sond Provincial
of, 532.
Council, Fourth Pro-
vincial of Balti-
more, 787.
Council of Baltimore,
The fifth, 854.
Coutumes, de Paris,
168.
Coyle, Rev. Eugene,
at Kirkwood, II,
229, 376, 378.
Crane, Rev. P. P., V.
G., II, 462. Vicar-
General, II, 729.
Creoles, of American
Bottom refuse to
pay tithes, 171.
Creoles, migrate to
St. Louis, 190.
Cretin, Mgr., 605.
Creve Coeur Fort,
20, 21, 27, 28.
Creve Coeur, St. Mo-
nica's, II, 531.
Croatian Catholics in
St. Louis, II, 689.
Cronin, Rev. Patrick,
II, 375.
Crooked Creek as
Central point for
missions, 580.
Cruzat, Lt. Gov.,
presides, 108, 145,
142, 143.
Cuba, Holv Cross, II,
547.
Cummii, Rev.
John, II, 376, 386.
Curtiss, wife of Dr.,
a Catholic, 464.
Cusack, Rev. Thom-
as, 847, 848, saved
the Bishop 's life,
848; II, 383.
Customs, of old
France, 149.
Cyrillo de Barcelona,
V. G, Bishop, 112,
144, 198.
Czech. P. Ladislaus,
II, 410.
808
History of the Archdiocese of St. Lou
is
Czopnik, Rev. Leon-
ard, II, 687.
D a b 1 o n, Father
Claude, 15, 16, 17,
18.
Dagobert de Longwi,
Father, Superior
of the Capuchins
at New Orleans,
111, 112, 143, 144.
Dahmen, Father F.
X., 243, 245, 278,
316, 367, 370, 404,
409, 424, 427, 443,
445, 839; II, 556,
557.
Dalton, Rev. William
J., pastor of the
Annunciation a t
Kansas City, II,
248, 249.
Daly, Rev. John, II,
385, 529.
Daly, Rev. Thomas
G, II, 205.
Damen, Rev. Arnold,
S. J., II, 272.
Dardenne, name of
region watered by
Dardenne Creek,
II, 425.
Dardenne, 287, 520.
Verreydt builds
church at, 520, 521.
Population, 521.
Dardenne, St. Peter's
Church, II, 427.
Church of the Im-
maculate Concep-
tion, II, 431.
Daughters of Charity,
447.
Davenport, 597.
David, Bishop, 422.
Davion, 25.
Deaf mutes, school
for, 638.
D e A n d r e i s, Rev.
Felix, C. M., 217,
242, 243, 244, 245,
Vicar-General, 245,
studies English,
245. Rosati's re-
gard for, 245, 258,
260, 278, 285, 286,
death of, 288, 291,
304, 367, 390, 404,
439, 445.
De Angelis, Father,
432.
De Ceunyuck, Rev.
D. L., II, 613.
Decree, of 1805, 237.
De Crugui, Fr., 262.
Deepwater, St. Lud-
gerus, in Henry
County, II, 253,
254. Grasshopper
plague averted,
II, 254.
Deer-skin, currency,
145.
De Geithre, Angelus,
282, 293.
D 'Eglis, Bishop, of
Quebec, 113.
Deimel, Rev. Henry,
II, 371.
De La Croix, Father
Charles, 282, 295,
303, 305, 319, 320,
332, 349, 366, 405,
410, 414.
Delaware, tribe, 155.
Delegations from
Rocky Mountains
in St. Louis, 664,
671.
Delor, cl e T r e g e t,
Clement, 152.
De Maillet, 312, 331.
De Meester, P. Peter,
S. J., II, 422.
De Meyer, Peter, II,
331.
Dempsey's, Father,
Hotel, II, 651, 652.
Dempsey, Rev. Ed-
ward D., II, 402,
485.
Dempsey, Rev. Tim-
othy, Roman Pre-
late, II, 727.
Dendermonde, 309.
De Neckere, Father
Leo, 282, 298, 303.
374, 380, 410, 411,
412, 422, 424, 428,
429, 441, 445, 472,
499, 502. Bishop
of New Orleans,
503, 530.
De Nef, Pierre, 311.
Denner, Rev. J. M.,
II, 244, 399.
De Parcq, Rev.
David, 262, 293.
Deschamps, Mary,
first child baptized
in St. Louis, 102.
Deseilles, Father
Louis, 678.
Desloge, Blessed
Virgin, II, 529.
D e S m e t, Father
P e t e r, S. J., 308,
311, 312, 331, 335,
352, 358, 442, 653,
655, 656, 657, 658,
659, Makes peace
between Sioux and
Potawatomi 6 61,
leaves Potawatomi
Mission, 6 61, in
Oregon County,
672, 675; II, 236.
275, 276.
Des Moines River, 13.
Desmoulins, Father
Pierre, 262, 364,
409, 410, 414.
De Soto, Fernando,
2, 3, 7.
De Soto, St. Rose of
Lima, II, 525.
Desprat, student, 262.
De Theux, S. J.,
Father, 338, 358,
441, 443, 516, 520;
II, 433, 434.
Dette, Rev. Th. G.,
II, 238, 541.
De Vos, Rev. Peter,
S. J., II, 434.
Devs, Leo, C. M., 245,
414.
Indi x
809
Diamond Jubilee of
the Vincentians.
[I, 559.
D 'Iberville, Bien-
ville, 24.
1) 'Iberville. Lemoine,
24.
Dickneite, P. Raine-
rius, 0. S. F., II,
242.
Didier, Fr. P. J., 0.
S. B., 174, 210, 211.
212, 213, 24-.
Diel, Rev. J. F. M.,
II, 371, 531, 542.
Hiepenbrock. R e v.
Anton, 364.
Dillon, Miss Eliza,
637, 638.
Dillon, Rev. J. J., II.
403.
Diocese, of Louisiana
division urs:ed.
425.
>ntented Sisters.
629.
Dismemberment, the
last, II, 675, 681.
Dissension in Quincy,
6 2 4, death o"f
Brickwedde, 625.
Distinguished For-
eigners, II 714,
716.
Disturbance among
Irish laborers on
Canal, 712.
Division of Illinois
between Vincennes
and St. Louis dio-
ceses, 577, 578.
Dockerv. Rev. J. A.,
II, 486.
D o h e r t y, Rev.
Donald J., IT, 246,
376.
Dominican Sisters,
II, 741.
Donaldsonville. 24,
315, 423, 432, 436^
Doniphan, St. Bene-
dicts. II, 240, 539.
Donnelly, Pastor, ap-
pointed, to Arkan-
sas. 485.
Donnelly. Rev. Bern-
ard. II, 44. 4-. -47.
Donnelly. Rev. Peter
Richard. 484, 488;
II. 227, 229.'
Donovan, Rev. Daniel
A., II. 540, 616.
Dooley, Rev. Patrick,
superintendent of
schools. II, 672,
673.
Doolev. Rev. P. J.,
II, 209, 532.
Doria, Card. Joseph.
242.
Douay, Father Anas-
tasius, 22, 23.
Doughertv, R a 1 p h,
493.
D'Outreleau, Father.
26.
Doutreluigne, R e v.
Peter. C. M., 410:
II, 77.
Doyle, John, 370.
Dress, of early set-
tlers simple, 150.
Droessler, P. Dom-
inic, II, 409.
Drummond Farm
bought for Semina-
ry. II, 660.
Druvts. Rev. J. B.,
S. J., II, 273.
Dubbert, Rev. J. A..
II, 478.
Du Bourg, Priest and
Bishop, 177, 183.
184, 237, selected
for New Orleans,
238, Administrator
Apostolic, 240,
S e d e 1 1 a, 2 41,
Bishop of Louisi-
ana, 242, conse-
crated, 242, A t
Lyons. 243, 251.
252, 254. In St.
Louis, 261, 277,
305, 306. 313, 318,
319. 323, 324, 327
332. 337, 340, 347^
354. 355, 363, 367,
^28. Du Bourg,
Bishop, 386, 391,
392. 393, 394, 395,
408. Du Bourg,
William, Priest
and Bishop, 419,
422, 423, 424, 425,
426, 429, 430, 438.
444.
Du Bourg 's, Mission-
aries, waiting at
St. Thomas Col-
lege, 264. Start,
for St. Louis on
steamer Piqua,
2 6 4. Flaget,
Bishop, pen picture
of boat, 264. Fen-
wick farm, reach-
ed by party, 264.
Cross, erected at
Apple Creek, 264.
Prelates, sing Vex-
illa Regis, 264.
S t e. Genevieve,
destination of epis-
copal party, 265.
Actors, on board
the Piqua, 265.
Walls, of stone
around private
gardens, 266. In-
habitants, of St.
Louis, number
2, 500 at time of
arrival of Du
Bourg, 266. Mark-
et Street, Piqua
lands at, 266. Wel-
come to Bishop
Du Bourg, at St.
Louis, 266. Epis-
copal palace, at
St. Louis, 266.
Procession to log
Church, 266. Ca-
810
History of the Archdiocese of St. Louis
thedral, log- church,
266. Flaget, Bish-
op, leads Bishop
Du Bourg, 266.
Installation o f
Bishop Du Boursr,
266. Flaget, Bish-
op of Bardstown
speaks feelingly,
266. Twenty-four
years, Flaget
known to St. Louis,
266. Du Bourg,
his personality,
267. De Andreis,
Father, on Bishop
Du Bourg, 267.
Flaget, B i s h o p,
his mission com-
pleted, 267. Metro-
politan See, idea
of, 420.
Du Breuil, 143.
Dubuisson, Father,
337.
Du Buque, 593.
Duchesne. Mother
Phillipine, Sacred
Heart, 300, 301,
305, 306, 343. 373,
374, 406, 443.
among Potawato-
m i of Sugar
Creek, 683, 686.
Duggan, James, II.
82. Bishop of
Chicago, 129, 130,
190.
Du Lhuth, 24.
Dumourier, 308.
D u n a n d, Mary
Joseph Prior, 198,
217, 218, 223, 228,
230, 294, Pastor of
Florissant, 3 0 3,
410.
Dunn. Rev. James A..
II, 247.
Dunn 's Newsboy 's,
Home, Father. IT,
652, 654.
Du Poisson, Father,
25.
Dupuy, Father En-
nemond, sent to
Ark. Post, 479,
485, 486.
Dussiossoy, Father,
356, 432.
Dutzow, Warren Co.,
St. V i n cent de
Paul, II, 391, 392.
Du Verger, Father
Forget, of Cahokia,
119, 121, 164, 189.
Dzioryzinski, Superi-
or of Jesuits, 338,
356.
Early, Mr. Peter, II,
379, 382.
East of Mississippi
River, 596.
Eaton, Secretary of
War, 345.
Ecclesiastical stu-
dents from Ireland
and Germanv, 837,
838.
Eceleston, Archbish-
op. (527, 631, 633.
Echeverria, James
Joseph, Bishop of
Santiago de Cuba,
112, 144.
Edina, Knox Co., St.
Joseph's, II, 379,
382, 675.
Ehrensberger, Rev.
Andrew, II, 363.
Elet, John Anth., S.
J., 311, 312, 331,
339, 358, 442; II,
272.
Elston, St. Martin,
II, 543.
Emigrants, crowds
of, 268.
English army, at
New Orleans, 240.
English families,
near Prairie d. R.,
191.
English, preaching of
Rosati, 437.
English, study of, at
Seminary, 479.
Episcopal Council, at
Xew Orleans, 431.
Erin Benevolent So-
ciety, II, 454.
Ernst* Rev. F. J., II,
376, 406.
Ernst, Rev. Joseph
C, II, 242, 369,
542.
Establishment Creek,
370.
Estany, Father En-
daldo, C. M., at
LaSalle, 718, 719.
Etten, Rev. Lambert,
II, 560.
Eulalia, Sister, 316.
Even, Rev. Charles,
II, 545.
Extent of diocese,
847.
Evsvogels, Rev. S. J.,
655; II 368, 397,
415.
Fabry, Rev. Henry,
II, 544.
Facemaz, Mother St.
John, II, 288.
Faerber, Rev. Wil-
liam, II, 391, 392,
393, 553, 554.
Fahle, P. Arsenius,
O. S. F., II, 398,
411.
Farmer, Father, Vic.
Gen., Bait., 118,
156.
Farmington, II, 527,
528.
Fastre, Rev. Joseph
Anthonv, S. J., II,
439.
Father Matthew
Young Men's To-
tal Abstinence and
Benevolent S o -
ciety, II, 457, 458.
Index
811
Paulhaber, Cardinal,
II, 715, 716.
Feasts, and festivals,
process] mis, 152.
Fechtel, Rev. August,
II, 706.
Feehan, Rev. Patrick
A., II, 842, 843.
Fees, Table of, 146.
Fehlig, Rev. Clement,
II, 617.
Female Charitable
Society, 315; II,
452.
Fenlon, Rev. Ed-
ward, II, 485.
Fenton, St. Paul's
Church, II, 327.
Fenwiek, Rev. Bene-
dict, 309, 340.
Ferguson, II, 532.
Ferrari, Rev. An-
dreas, prof, an-
cient lang., 245,
276, 408, 409, 412.
Fertility of Missouri,
648.
Festus, Sacred
Heart, II, 530.
Fick, Rev. Gerard.
II, 544, 545.
Figari, Rev. Hector,
C. M., II, 85.
Filipiak, Edward S.,
II, 241.
Financial, difficulties
of Church in St.
Louis, 438.
Finn, Rev. James T.
II, 436.
Fischer, Rev. .Joseph.
369.
Fischer, Rev. Dr.
William, II, 703.
Fitnam, Rev. J. C,
II, 187.
Fitzge raid. Rev.
John, II. 381.
Fitzmanrice, Rev.
Charles Francis, at
Galena. 549. 55].
• lies of cholera,
551.
Fitzpatrick, Rev. Ed-
ward, II, 463.
Flaget, pastor of
Vincennes, 18 4,
Bishop of Bards-
town, 193, 19 5,
198, 246, 248, 253,
257, 258, 284, 301,
305, 310, 312, 314,
317, 402, 403, 422,
425.
Flannigan, Rev. P.
J., II, 397.
Flathead and Xez
Perce, 669, 672.
Flavien, Father, of
Capuchin Order,
470.
Flemming, Rev. Pat-
rick, II, 383.
Flint Hill, St. Theo-
dore, II, 618.
Florian, P. Dominic,
II, 410.
Florida, 24, erected
into diocese, 421.
Florissant, Trappists
established there,
224.
Florissant, Mo., mis-
sion of Dunand,
218, 320, 324, 441,
442; Sacred Heart
Church, II, 236,
Holv Rosarv Chap-
el, 237.
Flynn, Fr., adminis-
ters parish of St.
Louis, 214, 216,
217, 247.
Folev, Rev. Jeremiah,
T.', II, 485.
Folk, St. Anthony's,
II, 542.
Fontana, Cardinal,
•102, 327, 392, 394i
Forbes, Command-
ant. 122.
Ford, Thomas Gov.,
"Hist, of 111.,"
149.
Foristal, Rev. R. L.,
II, 540.
Forster, P. Paschalis,
II, 410, 411.
Fort Chartres, 112,
113, 117, 126, 190.
Fort St. Louis, 21,
23, 28.
Fortis, Father Aloy-
sius, General of the
Jesuits, 328.
Fortman, Rev. John
Henry, 369, 772
773.
Fortnightly Review,
II, 354, 355.
Foucault, 110.
Founder of St. Louis,
438.
Founders and prom-
inent members,
806, 807, 808.
Fountain Green, 111-
inois church
building, 750, 752.
Fox River, 10, 24.
Fox, Rev. James, II,
209.
Francis Joseph of
Austria, Solemn
Requiem for, II
711.
Franciscans, in
Warendorf, II.
261. come to Illi-
nois, 261, at Teuto-
polis, Quincy and
surrounding points,
262, come to St.
Louis, 262. 263.
n e w accessions
from Germany,
264, St. Louis seat
of Provincial, 264,
expansion of Or-
der, 264, 265, St.
Anthony's parish,
812
History of the Archdiocese of St. Louis
265, Chaplains of
city institutions,
265, 266.
Franciscan Sisters,
II, 343, 346, 739,
741, 742.
Franklin, 338.
Fredericktown, 363,
411; II, 91, 98.
Freeburg, Holv Fam-
ily, II, 544.'
Freese, Rev. Henry
J., II, 397.
French towns, old,
444.
French, easy masters,
195.
French language
waning, 846.
French and English
Preaching at Ca-
thedral, 499, 502.
French, Village, Ste.
Genevieve Co., II,
518, 528, 529.
French Village in
Osage Co., II, 365.
Frieden, Rev. John
P., S. J., II, 449,
450.
Frontenac, Count de,
9, 17, 19, 20, 24, 31,
32.
Frontiersmen, morals
of, 455.
Fuchs, P. Hilde-
brand, II, 410.
Fuerstenberg, Rev.
Gerard, 0. C, II,
389.
Fugel, Rev. George,
II, 417.
Fugel, Rev. John, II,
657.
Fulgentius, Christian
Brother, 262, 365.
Fulton, St. Peter's,
II, 402, 403, 704.
Fulton County, Illi-
nois, 576.
Furlong, Rev. .J. J..
II, 483.
Gadell, Rev. John L.,
II, 245, 395, 406,
428, 507, 530.
Gagnon, Rev. and
Father Luc
(Luke), 122, 127.
Gahr, P. Eberhard,
O. S. B., II, 256.
257.
Galena, 467, 576, 594,
Galena, St.
Michael's Church,
Church, 599, 855.
Gallagher, Rev.
Francis P., II,
463, 546.
Gallaher, Rev.
Thomas, II, 377.
Galtier, Rev. Luciene,
601.
Gallipolis, colony,
211, 212.
Gamber, Rev. John
B., II, 205, 206.
Gandolfo, Rev. H.,
C. M., 369, 370;
II, 76.
Ganzer, S. J., II, 364.
Garraghan, Rev. G.
J., S.J., 42, 48, 318,
327, 347, 515, 523,
552, 608, 653, 689.
Garthoeffner, Rev.
A. V., first Super-
intendent of
Schools, II, 669,
672.
Garvey, Arnold J., S.
J., II, 493.
Gass, Rev. Albert B.,
II, 696.
Gavin, Rev. P. C, II,
486.
Gebhard, Rev. Ren-
ijius, II, 232.
Geers, Rev. Henry,
II, 475.
Georgetown College,
310.
Gerard, M a d a m e,
306.
Gerbaud, Brother,
366.
Gerhold, Rev. F. W.,
II, 542.
German and Irish
Immigration, 845,
846.
German Catholics, 25.
German Catholics in
Chicago, 562.
German Catholics of
St. Charles build
Church of St.
Peter, II, 423.
German Catholics in
St. Clair and Clin-
ton Counties, 765.
German Catholics at
St. Louis, 827.
German Coast, 25,
432.
German families at
Little Rock, 482.
German Immigration
in Missouri, 689.
German Population
of City 7,000, 821.
German Roman Cath-
o 1 i c Benevolent
Societv, II, 455,
456.
German Settlement
Association, II,
408.
German St. Vincent
Orphan Society,
II, 454.
Germantown at
Shoal Creek, 770,
773.
G i b a u 1 1, Father
Pierre, Vicar-Gen-
eral of the Bishop
of Quebec, 103,
117, 124, 127, 129,
130, 132, 133, 134.
135, 137, 138, 139,
146, 156, 158, 161,
166. Pastor of New
Madrid and Post
of Arkansas, 168,
St. Isidore's Ch.,
Index
813
171, 177, 179, 182,
183, 188, 361, 371,
372.
Giessener Auswan-
d e r i! n g sgesells-
chaft, II, 408.
Gifts, distribution of,
to Indians, 462.
■ Gilbert, Charles, 311.
G i 1 fi 1 1 a n, Bishop
Francis, II, 726.
Gilfillan Rev.
Francis, appointed
coadjutor to Bish-
op of St. Joseph,
II, 680.
orilfillan, Rev. Joseph,
II, 402.
Giovanini, Rev.
Julius, II, 683.
Girschewski, P. Cle-
tus, II, 409.
Girse, Rev. J. II., II,
428.
Glahn, P. Marianus,
0. S. F., II, 398.
Glasgow, St. Mary's,
II, 403, 406.
Gleason, Rev. Patrick
J., II, 378, 379,
381, 386, 461, 462.
Gleizal, Rev. Lucien,
S. J., II, 434, 435.
Glendale, Mary
Queen of Peace, II,
705.
Glennonville, Dunk-
lin Co., St. Teresa.
II, 704.
Glennon, Archbishop
Kain's coadjutor,
Kain departs for
Baltimore, II, 630,
Kain dies, Arch-
bishop of St. Louis,
630. Archbishop,
early life, first ap-
pointment as as-
sistant, 63 5,
coadjutor of Kan-
sas City. In St.
Louis, earlv im-
pressions, 636,
designates officials,
6-')7, at Louisiana
Purchase Fair,
638. His person-
ality, 6 3 8, 6 3 9.
Planning new Ca-
thedral, 640, an-
nounces his pur-
pose, 640, 641, in-
vested with pal-
lium, 6 4 2, 6 4 3,
Gifts for Cathe-
dral, 6 4 3, 6 4 4.
Goes to Europe,
644, Holds Synod,
6 4 4, architects
selected, 645. Lay-
ing of corner stone
of Cathedral, 646,
650, Pastoral, 647,
Sixth Synod, 647.
Silver Episcopal
Jubilee, 6 7 3. i r>
Rome, 674. Bol-
linger County, St.
Francis, 702.
Federal Census,
707. as an Orator,
717, 724.
G n i e 1 i n s k i, Rev.
Francis, II, 686.
Gockel, Rev. John, II,
392.
Godfrey, Rev. J. J.,
II, 532.
Goeke, Rev. Francis,
II, 615.
Goeldlin, Rev. J. B.,
S. J., II, 364, 369,
370, 371, 372.
Goller, Francis S.,
II, 105, 111, 113.
Gonsalvi, Card., 242.
Gonzalez, Casto, C.
M., 245.
Good Shepherd,
Sisters of the, II,
26, 30, 738.
Gothic style, Su-
premacy of, in St.
Louis, II, 746.
Grace, Rev. Philip,
II, 230.
Graham, Rev. Fran-
cis, II, 257, 546.
Grand Coteau, 305,
306, 422, 432, St.
Charles Parish,
435, 436.
Granges, Rue d e s,
146.
Granville, Rev. John
C, II, 693.
Gratiot, Charles, 249.
Gratiot Grove, 465,
Creole Settlement
at, 466.
Gratiot, P. B., 272.
Gravier, Father, 30,
31, 33.
Gravois (Kirkwood),
II, 227.
Green Bay, 20, 21,
24.
Gregorv, Dr. E., 451.
Griffin,* 20, 21.
Grimm, Rev. Eugene,
C. S. S. R., II, 267.
Grimmelsman, Rev.
Joseph, S. J., II,
447.
Groll, Rev. Henry,
II, 111, 241.
Gross, Rev. Paul, II,
395, 542.
Grosse, Rev. Henry,
II, 247.
Grossholz, Rev. M.,
II, 393, 416, 531.
Grotegeers, Rev.
Henry, S. J., II,
561.
Gruender, John, II,
253, 256, 366, 367,
370, 371, 372.
Guardian Angel Mis-
sion, 31, 32.
Guardian, Catholic
paper, II, 348.
Guignes, Fr. Louis,
arrives at Ste.
Genevieve, 16 0,
170, 361.
814
History of the Archdiocese of St. Louis
Guillet, Abbot Ur-
ban, Trappist, 217,
218.
Gulf of Mexico, 19.
20, 21.
Guthrie, Mother
Agatha, II, 289.
Haar, Rev. Joseph,
II, 396, 397.
Haering, Rev. M., II,
367.
Hagedorn, P., 0. S.
F., II, 410.
Hagemann, Rev.
Frederick, S. J.,
II, 436, 560.
Half-Indian tract,
571, 573.
Halpin, Rev. James,
II, 246.
Hamill, Rev. Ed-
ward, II, 251, 257,
426.
Hamill, Rev. Wil-
liam, II, 688.
Hamilton, Rev.
George A., as Ro-
man student, 741,
743, sent to Spring-
field, 7 4 3, visits
Catholics in Sanga-
mon and neighbor-
ing counties, 743,
744. Wants to bor-
row $2,000, to build
a church, 745, "al-
ways on the
move," 746, 747,
appointed to Al-
ton. Kenrick ap-
points Hamilton
pastor of Cathe-
dral, 749, joined
diocese of Boston,
where he died, 749.
Hancock Prairie,
338.
Hanley, Rev. Martin
G., C. M., II, 558.
Hannibal, Immacu-
late Conception,
II, 383, 384, 676.
Happe, Rev. August
F., II, 390, 506,
531.
Hardin's Creek, 310.
Harmony, 349, 350.
Hart, Sister Agnes.
370, 486.
H a r t m a n n, Rev.
Anthony, II, 561.
Harty, Rev. Jere-
m i a h, II, 5 0 5,
Archbishop o f
Manila, 505.
Hassel, Rev. Henry
II, 244.
Hassett, Fr. Thos.,
202.
Hayden, Mrs., enter-
tains Seminarians,
297.
Hayes, Cardinal of
New York visits
St. Louis, II, 729.
Haza, Radlitz P., S.
J., II, 364. 366.
Head of Des Moines
Ra/oids, 580.
Head. Rev. J. J., II.
394, 395, 539.
Healy, Rev. Daniel,
II, 385, 387, 388.
Heckmann, Rev.
Joseph, II, 392,
479.
Heerde, Rev. Julius,
II, 242.
H e g e m a n n, Rev.
Theodore, S. J., II,
561.
Heim, Father Am-
brose, 369, 378.
Heimerscheid, F r..
II, 520.
Helias, Rev. Ferdi-
nand, S. J., 693,
694, 695, 696, 698;
II, 324, 357, 360.
372, 373, 374.
Hellwing, Rev. Jos.,
II, 244, 254, 369,
370, 371, 397.
Helmbacher, R e v.
Michael, II, 614.
Helpers of the Poor
Souls, II, 740, 744.
Hendrickx, Rev.
Lawrence, II, 204.
Hennepin, Father, 7,
18, 19, 20, 24, 25,
27.
Hennes, John, II,
242, 255, 259.
Hennessey, Rev. Ed-
mund, C. M., II,
557, 558.
Hennessv, Rev.
Richard, II, 88.
Hennessv, Rev. John,
843.
Hennessy, John J.,
II, 538, 539.
Henrv. Rev. James,
II, Y94, 195.
Herculaneum, 1 1,
529, 530.
Herman, St.
George's, II, 408,
410.
Hermant, Mr. Cleric,
405.
Herold des Glaubens,
II, 172, 173.
Hessoun, Rev. Joseph,
II, 193.
High Schools estab-
lished, II, 670.
674.
Higginbotham, Rev.
John, 847 ; II, 101.
Hig"*ins, Rev. James.
II, 235.
Hilaire, Father O.
M., 361.
Hilduer, Rev. George
J., II, 702.
Hill, Father Walter.
II, 335.
Hillner, B., II, 252.
255, 256. 369. 370.
Index
815
Hinssen, Rev. Wil-
liam, II, 242, 474.
Hirner, Rev. Joseph,
II. 403.
"II las" Bohemian
dy, II, 351.
Bodiamont, pupi] of
Trappists, :
Hoecken, Rev. Chris-
tian, S. J., 644,
645, 647, 649. 062,
663, died, 687.
Hoeffer, Rev. James
F. K., 8. J., H,
447.
Hoehn. Rev. George
N., II, 398.
Hoelting, Rev.
Joseph, II, 545,
617.
Hoeschen, Rev. John,
II, 531, 542.
Hoeynck. Rev. Engel-
bert, II, 197.
Hofbauer, II, 559.
Hoffman, Rev. John
A., II, 252, 504,
505.
Hogan, Father John,
missionary in
Northwest M i s-
souri, II, 50, 54
in South Central
Missouri, 55, 56,
Catholic Colony,
56, Back in North-
west Missouri. 57,
58, 103.
Hoi stein, now Peers,
St. Ignatius, II,
393.
Holthaus, Rev. E.,
II, 370, 372, 424.
Holtschneider, Rev.
A., II, 530, 616,
620.
Holweck, Rev. Fred-
erick, G., II, 387,
470. 473, V. <;..
508, Roman Pre-
late, 7 2 7, 729.
7 3 0, died, 7 2 9.
Holweck, Rev. Fran-
cis, II, 399.
Holy Angels Church,
II, 464, 465.
Holy Cross, II, 748.
Holy Cross Church
at Lasalle, 714.
Holy Family Church,
IK 627, 628, 754.
Holy Ghost, II, 748.
Holy Trinity Church,
II, 746.
Holy Innocents, II,
623, 624.
Holy Name Church,
II, 461, 468, 752.
753.
Holy Name Society,
II, 452.
Holv Rosary Church,
II, 507, 753.
Holy Week in St.
Louis, 289.
Hoog, Rev. O. J. S.,
II, 251, 361, 362,
369.
Hopkins, Mr., 372.
Hornsby, Rev. Curtis
B., II, 547.
Hosbach, Felix P.,
II. 409.
Hospital, St. Louis,
first west of Miss.
River, 447, 449,
451.
Hospitality of early
settlers, 691.
Hosten, cleric, Phil-
ip, 262, 293.
Houlihan, Rev. Dan-
iel, II, 386.
Houst, Rev. Peter,
688.
Howlett, Rev. W. J.,
308.
Huber, Rev. James
M., II, 242, 702.
Hubert. Bishop of
Quebec, 113, 143.
Huebner, P. F., S. J.,
II, 426.
Huettler, Rev. A.,
II, 480, 521, 522.
Hukestein, Rev.
Henry, II, 371,
478, 541, 542.
Hunt, Mrs. Ann, II,
236.
Hunt, Theodore, 272.
Hurcik, Rev. John
A., II, 241.
Hurlev, Rev. Daniel,
II, 704.
Hurricane at Cape
Girardeau, II, 86,
87, built up again.
88.
Hussmann, Rev.
Henry, built the
new church of St.
Henry, Charleston,
II, 245, 418, 505.
Hynes, Rev. Robert,
189.
Hynes, Rev. A. M. J.,
II, 259.
Iberville, La., 155.
Illinois Indians, re-
duced, 190.
Illinois, lead mines
of, 465.
Illinois River, 13, 15.
22, 23, 28.
Illmo, St. Joseph ?s
II, 705.
Illinois, western half,
made part of St.
Louis diocese, 289,
535, 614.
Immaculate Concep-
tion Church of
Maxville, II, 233.
in St. Louis, Fa-
ther James Dug-
gan founder, II,
189, 190, Fr. Fee-
han Patrick O '-
Reilly, Gerard D.
Power, pastors, II,
189, 192, 484, 748.
Immaculate Con-
816
History of the Archdiocese of St. Louis
ception, Mission of
the, 14.
Immigration, 533.
Immigration of Ger-
man Catholics,
521, 523.
Immigration to Illi-
nois, 576.
Immigration of Irish
and German Cath-
olics, 776, 777.
Indep endence,
Church of Holy
Cross changes its
title for St. Mary's,
II, 250, 455.
Indian Creek, II,
676, 677.
Indian Creek, St.
Stephen, II, 376,
377, 385.
Indians, marriages
with whites not
encouraged, 1 4 9,*
cruelty, 231, at St.
Louis, 245, Inter-
est in Bishop Du
Bourg, 270, De
Andreis, 289, relig-
ious belief, 291,
life among, 456,
school discontinu-
ed, 651, from
Rockv Mountains,
661.
Indian tribes, Osage,
I, 21, Illinois, 1, 9.
II, 13, 21, 27, 32,
Missouri, 1, 2 1,
Peoria, 7, 30, 31,
Ottawas, 9, 27, 32,
Sioux, 9, 20, 32,
Hurons, 9, Miamis,
10, 27, 32, Mas-
koutens, 10, 27,
Kikabous, 10, Iro-
quois, 13, 21, 28,
Algonquin, 13, 18,
Kaskaskias, 7, 14,
18, 27, 28, 30, 31,
33, Arkansas, 21,
23, Taensas, 21.
Indiana, missions of.
269.
Inglesi, Rev. Angelo,
327, 367, 392, 393,
394, 395, 396, 398.
Inter-insurance Ex-
change, II, 709.
Iowa, tribe, 463.'
Ireland, Father Don-
nelly goes to, 487.
Irish Catholics, from
Galena, 456.
Irish Emigrant Asso-
ciation, 776, 777,
778.
Irish, priest asked
for, 153, At New
Madrid, 182, sol-
diers, 198, in favor
with Spanish
government, 19 8,
in St. Louis, fer-
vent, 289.
Iron Mountain, II,
539.
Italian Churches in
St. Louis, II, 681.
Jackson County, 612.
Jackson, Gen. wins
victory of N. O.,
• 240, President 345.
348.
Jackson, Immaculate
Conception, form-
erly St. Lawrence,
Fathers Schrage,
Gadell, J. Roth-
ensteiner, Long,
Kern, Brand, Col-
lins, II, 243.
Jackson, Rev. James
B., II, 235.
Jacques and Pierre
companions, 16.
J a e c k e 1, Father
Nicholas, C. S. S.
R., II, 268.
Jaegering, Rev.
Henry, II, 477.
James, Brother, of
the Christian
Schools, II, 279.
Jameson, Rev. 600.
Janin, Fr. Pierre,
174, 184, goes to
St. Louis, 186, 188,
190, 210, 214, in
Arkansas, 214, 470.
Jansen, P. Ambrose,
II, 409.
Janvier, Fr. Auguste,
for Detroit, 262,
269, 405, 406.
Jarrot, Maj., life
exemplary, 194, of-
fers Monks Mound,
223.
Jasper, Rev. A. A.,
II, 393, 430, 620.
J e a n j e a n, Rev.
Auguste, 262, 269,
293, 406, 431, 432.
Jefferson City, St.
Peter's Church,
II, 328.
Jefferson County,
Arkansas, 484.
Jesuits, in Missouri,
420, 430, 440, 441,
442, 4 5 2, Vice-
Province becomes a
Province, II, 274.
Jogues, St. Isaac, 8.
Joliet, 1, 6, 7, 8, 9,
10, 11, 13, 15, 17.
Johnson, Dr. J. B.,
451.
Jones, Rev. Francis
J., II, 483.
Jonesburg, St. Pat-
rick's, II, 395.
Joplin, St. Peter's,
11, 259.
Joseph, Sisters of St.
J., II, 737, 741.
743.
Joseph de Trespal-
acios, Bishop of
Havana, 112.
Index
817
Journalism, Catholic
in St. Louis, Shep-
herd of the Valley
(Early), Catholic
Banner, Catholic
Cabinet, Catholic
News-Letter, Shep-
herd of the Valley
(Second), St.
Louis Leader,
Western Banner.
II, 163, 171.
Journey from
Georgetown, D. C,
626, 628, arrival at
Kaskaskia, 628.
Joutel Sieur, 22, 28.
Juan de la Cruz, 5.
Jubilee Letter o f
Archbishop, II.
728.
Jubilee, preached by
Fr. Lutz, 453.
Jurisdiction, ques-
tion of, 464.
Kahoka, Clark Co,
St. Michael's, II,
619, 678.
Kain, John Jos, Ap-
pointed Coadjutor,
II, 583. Kain and
Kenrick, II, 583.
584, 590. antece-
dents in the Vir-
ginias, II, 587, 590,
silver episcopal
jubilee, 590. first
episcopal functions
in St. Louis, II,
591. invested with
the pallium, II,
599, constructive
work, 599, 6 0 0,
differs in method
from Kenrick, 600,
602. plans a new
Cathedral, II, 607,
St. Louis struck
by Tornado, 608.
goes to Rome, 608,
609, his troubles.
609, 610, new or-
phan homes, 610,
611. Second jour-
ney to Rome, II,
611, Fourth Synod
of St. Louis, II,
611, 612. asks for
coadjutor, II, 621.
proposes terna for
coadjutor, II, 630.
sketch of his char-
acter, II, 631, 632.
Kalcher, Rev., s. .J..
II, 364.
Kalmer, Rev. Henry
Vincent, II, 255,
256, 386, 477. 479,
520.
Kane, Rev. Cornelius,
F, II, 377, 406.
Kane, Rev. C. J, II,
540.
Kane-, Rev. P. J, II,
532.
Kankakee River, 20.
Kansas Indians,
delegation, 452.
Kansas Tribe, 454,
456, in session, 460,
barbarity of 462,
village, 454, mis-
sion, 454, trading
post, 464.
Kansas City, West-
port, II, 42, 44, Fr.
Bernard Donnelly,
44, 45, Bishop of
Walla-Walla at K.
C, 45, Verreydt
visits, Donelly's
work at, 46, 47,
new parishes in
48, 49. St. Pat-
rick's, II, 247. SS.
Peter and Paul,
II, 247. Immacu-
late Conception,
II, 247. Diocese
erected, II, 327.
Kaskaskia, Chief of
Illinois tribe, at.
301.
Kaskaskia, village,
IT), 18, 23, 28, 33,
113, 116, 117, 125,
133, 152, 159, 164,
morals of people,
190, 191, 192, 258,
414, 420, 448, 454,
744.
Kavanagh, Rev.
Thomas M, II, 209.
Kawsmouth, 609.
Kay, Mr. and Mrs,
374.
Keller, Rev. Charles,
II, 417, 543.
Keller, Rev. Joseph,
E, S. J, II, 446.
Kellersmann, Rev.
H, II, 370.
Kellner, Rev.
Charles, II, 427.
Kelly, Rev. Henrv,
II, 207.
Kelso, St. Augus-
tine's, II, 244, 245.
Kenekuk, Kickapoo,
prophet, unfriend-
ly, 609.
Kennedv, Rev. Den-
nis, II, 235, 250,
258, 375, 376.
Kennedv, Rev. Thom-
as, II, 700.
Kenny, Rev. John,
774, 775, 776.
Kenny, Rev. Lau-
rence, S. J, 46, 47,
312.
Kenrick, Bishop Pe-
ter Richard, 385,
Rosati meets first
time, 532, desires
to enter the So-
ciety of Jesus, goes
to Rome but is re-
called by his
brother Francis
Patrick, Bishop of
Philadelphia, 787,
790, "Noli irritare
leonem, " 795, ear-
lv davs of 795.
818
History of the Archdiocese of St. Louis
comes to Phila-
delphia, 796, his
writings, 796, 797,
financial difficul-
ties in St. Louis,
797, 798, St. Louis,
city, 798, popula-
tion. 798, diocese,
798,' 799, Archbish-
op of St. Louis, II,
I, -5, Conciliar Ac-
tivity First Plen-
ary Council of
Baltimore, II, 133,
Provincial C. of St.
Louis, 133, 135,
Second Plenary C.
of Baltimore, 135,
137, in Rome, II,
138-139, his Pas-
torals, II, 140, 146,
banker, II, 147,
149, "Bishop's
Bank," 149, The
Thornton Bequest,
151, how distribut-
ed, 151, 155, vol-
untary suspension
of Bank, 156, letter
in favor of tran-
quility in war time,
II, 211, kept aloof
from politics, II,
212, 213, refuses to
put fl a g over
churches, 213. 214.
Kenrick and the
Test Oath, II, 215,
219, various activi-
ties, 296, 298, pub-
lishes Syllabus.
298, position on
Papal infallibility,
298, 299, journey
to Rome, II, 301,
in Rome, II, 302,
part in the Coun-
ciPs deliberations,
II, 303, 305, letter
to Muehlsiepen,
305, 306, in debate,
II, 308, 309, Gib-
bon's opinion and
pen picture of, II,
308, 309, "Concio
habenda at non
habita," II, 310,
absent from final
session, 11, 311,
submission to the
Vatican Decrees,
II, 312, returns to
St. Louis, 313. ad-
dress in St. John's
church, 314, letter
to Lord Acton, II,
314, 317, and Pope
Pius IX, II, 317,
and Leo XIII, II,
318, and Revolu-
tionary Societies,
II, 459, 460, after
Ryan's departure
takes up the bur-
den of the diocese,
II. 499, 501, Gold-
en Jubilee as a
Bishop, II, 569,
576, Kenrick Sem-
inary, established,
II, 577, 57S, health
impaired, II, 578,
domestic losses,
578, 579, proposes
Vicar - General
Brady as Coadju-
tor, 579, The Arch-
bishop ?s death, II,
592, obsequies, 592.
593, character-
sketch of, 593, 595,
vast extent of his
diocese, 595, 596.
Kenrick, Rev. David
William, C. M., II,
558.
Kentucky, settlers
from, 294.
Kern, Rev. John X.,
II, 400, 401, 527.
Kern, Rev. Edward,
II, 243, 703.
rveim am Rev. Luke,
11. 376.
Ketelaer, 311.
Kickapoo, 111., church
of St. Patrick, 717,
718.
Kickapoo, Indian
Mission, 640, 644.
Kielty, Rev. Francis
II, 375. 464,
465.
Kiercereau, Rene,
chanter or Sacris-
tan, 103.
Kimmswick, St. Jo-
seph, II, 530.
King, Mother Isabel-
la, II, 293.
Kinloch, Holv Ghost
Church, II," 706.
Kirksville, Mary Im-
maculate, II, 385,
675.
Kister, Rev. Henrv
F., II, 701, 702.
Klein, Abbe, on
Seminary of St.
Louis, * II, 664,
Archbishop \s ad-
dress on building a
new seminary, 665.
Klein, Rev. Frede-
rick, II, 245.
Kleiser, Rev. Sosthe-
nes, II, 241, 244,
416.
Klevinghaus, Rev.
William, II, 243.
370, 409.
Knights of America,
Catholic, II, 458.
Knob View, St. An-
thony, II, 547.
Koch, Rev. Edward,
II, 424, 425.
Koeltztown, St. Boni-
face. II, 369.
Kohlman, Father
Anthony, S. J.,
312.
Kollmeyer, P. Mar-
celline, II, 383.
Index
819
Kompare, Rev. Jo-
seph, II, 690.
Koning, Rev. Peter.
S. J., II, 440.
Koob, Rev. George,
II, 235, 416, 613.
Koop, Rev. Herman
John, C. M, II,
557.
Kondelka, Rev. Jo-
seph, S., II, 688.
Krabbler, Rev. A., C.
M., II, 558.
Krainhardt, Rev.
Theodore, II, 424.
Krakow, St. Ger-
trude, II, 416, 417.
Kramper, Rev. Ber-
nard, II, 619.
Krechter, Rev. John.
II, 396, 542.
Krentz, Rev. Pius, C.
M., II, 558.
Krier, P. Peter, S. J.,
II, 364, 560.
Kroeger, Rev. Jo-
seph, II, 406, 620.
Kuennen, Rev. H. A.
B, II, 242. 371.
Kuenster, Rev. Jo-
seph, 847, 855.
Kueper, Rev. Francis
F., II, 254, 256,
257, 369.
Kuhlmann, Rev. Geo.
P., II, 696, 697.
Kuper, Rev. Henrv,
II, 543.
Kupfer, Rev. Law-
rence, II, 408.
Kuppens, Francis, S.
J., II, 422.
Kurtenbach, Rev. Pe-
ter, II, 240.
Kurtenbach, Rev. G.
W., II, 618.
Kussmann, Rev.
Theodore, II, 257,
259.
Labuxiere, 143.
Lack of means, 650.
Lacle d e Liguest,
Pierre, Founder of
St. Louis, 99, 141,
143, dies, 164.
Lafaj-ette, La., 435.
Laffont, Dr., 13 4,
135, 137.
La Fourche, 423.
La Freniere, 110.
Lager, Rev. Dr. A.
B., II, 705.
Lagrange, Immacu-
late Conception,
II, 378.
Lakebrink, Rev.
John, II, 545.
Lake Erie, 20.
Lake Huron, 8, 20.
Lake Michio-an, 15,
20.
Lake Ontario, 20.
Lake Peoria, 20, 23,
32, 33.
Lake Superior, 9.
Lament, the Legend
of the, 664, 668.
Landry, Madame
Carmelita, 306.
Langlois, Fr. Ber-
nard, 218.
Language of first
settlers of St.
Louis, 149.
Language question,
The, II, 712, 713.
Languages, spoken at
St. Louis, 245.
Larche, Rev. L. M.,
II, 540.
La Salle, 7, 18, 19,
20, 21, 22, 23, 24,
2-"), 28, 31.
La Salle Mission
founded, 707, 709,
716, 855.
Laurens, Father
Nicholas, 119, 127,
188.
Laval, Bishop, 31.
La very, Rev. Dr.
Daniel, II, 507.
Law John, 25.
Lav. Rev. Louis, II,
468, 469.
Laymen, distinguish-
ed, of Washington,
II, 414.
Layton, Mrs., 366.
Lavton, Sister Marv,
305.
Lazarist Fathers,
422, 442, at Cape
Girardeau, 4 9 1,
Lazarists and Je-
suits, 523.
Leader, St. Louis, II,
169, 171.
Leavenworth, Camp,
455, 458, Fort, 461.
Le Claire, 597, builds
church at Daven-
port, 597.
Le Clerque, Father,
19, 22,
Le Dru, Fr., of Kas-
kaskia, 170.
Leduc, M. Philip,
secretary of meet-
ing, 283.
Ledwith, Rev. Thom-
as, II, 376.
Lee. Patrick, Church
warden, 217, 250.
Lee, Rev. Constantin,
602, 604.
Lefevere, Peter Paul,
Rev, 376, 378, 410,
4 4 9, Early life,
565, at Seminary
of the Barrens,
565, at New Ma-
drid, 565, of St.
Paul's on Salt
River, 5 6 6. com-
plaints of, 5 71.
asks R o s a t i for
help, 573, 574. Re-
port of 1837, 481,
582. writes to Ro-
sati, about Salt
River, 588. with
Lutz and Rosati to
Rome. 589. ap
820
History of the Archdiocese of St. Louis
pointed Bishop Ad-
ministrator of De-
troit. 792. Rev.
Peter Paul, II, 420.
L'egiise, Rue de. 145.
Leone, Rev. Octavio.
II, 547. 548.
Leopold, St. John
the Apostle, its
foundation, 1 1 ,
239.
Leopoldine Associa-
tion, 448, 451, 530.
befriends Kenrick,
818, Kenrick's
description of con-
ditions i n St.
Louis, 818, 816,
German Catholics
have services, 818.
Le Sieur, F., 179.
Lespma-^e, Abbe,
238, letter of Du
Bourg to, 429.
Letter of Holv
Father, II, 761.
Levadoux, Fr. Mi-
chael at Cahokia.
writes of fever, and
povertv, 184, 186,
188, 189, 191, 192.
Lexington, 350.
Lexington, Immacu-
late Conception.
II, 250.
Leyba. Gov. de, de-
fends St. Louis
against Indians,
147, buried in old
church, 279.
Leyden, Rev. Denis,
C. M., II, 558.
Leygraaff, Rev. Her-
man, II, 242, 473,
474, 539.
Liberty, 455, Lutz at,
464, Libertv, Mo.,
609.
Libory Settlement.
768.
Lillis, Rev. David, F.,
II, 188, 376.
Limpach. P. F. Bern-
ard de. O. M. C,
141. 145. 146, 151,
155, 288. 423.
Linek. Rev. AVences-
laus. II. 688.
Linn, St. George's,
II. 372.
Lindell, Jesse, 356.
Linton, Dr. M. L.,
451.
Lipowski, Rev. Hen-
ry, II, 192.
Lisa, Manuel, 272.
List of missions and
stations along the
Missouri, 524, 525.
Litta, Card., Pref. of
Prop., 241, 389.
Little Berger, St.
Joseph, II, 411.
Little Canada, 370.
Little Rock, 469,
journey to, describ-
ed by Dupuy, 482,
484, diocese, "489.
Livre, about twenty
cents, 145.
Lloyd, Rev. Thomas
J., II, 401.
Loewekamp, Rev.
William, C. S. S.
R.. II, 270.
Log house, a typical,
in Illinois, 368,
369.
Loisel, Fr. Francis
Regis, 306, 356,
442, 443, 445, 501,
636, 855.
Long, Rev. John S.,
II, 244, 695, 696,
697, 699.
Loose Creek, Im-
maculate Concep-
tion, II, 365, 366,
367.
Loras, Bishop of Du-
buque, 601.
Loretto, Sisters of,
308, 313, 314, 427,
486, 487, 489, II,
738. 741, come
to Cape Girardeau,
497, opposition by
Presbyterian min-
ister. 498. at Apple
Creek, 529, at
Frede riektown,
722, 723, 724. at
Cane Girardeau.
II, 291, at Floris-
sant, 292, at new
home on Lafayette
Ave., St. Louis,
293, Louisville, St.
Simon 's, Louis-
ville, II, 3 8 9,
Louisiana, Pike
Co., St. Joseph, II,
386, 387.
Lorimier, Louis, 490.
Lotz, Rev. Peter, II,
470, 471.
Louis XIII, King, 8.
Louis, XIV, King, 19,
21.
Louis XV, 110.
Louis XVIII, King
of France offers
ship, 261.
Louisiana, 21, 24,
ceded to Spain,
109, becomes a dio-
cese, 112, trans-
ferred to Spain,
19 8, population.
287, Purchase. 287,
Church in, 243, and
Floridas, Diocese,
limits of, 249, con-
ditions, 268, Duch-
esne in, 301, 419.
423, Seminary,
424, 426, divided!
4 2 8, Visitation
trip, 438.
Louisville, Missouri,
587.
Lotterv, attempted,
439.
Lucas, J. B. C, 274.
Indt x
821
Lusson, Pr. Leander,
Recollet, 182, 210,
213, 214, 372
Lutherans, 580.
. Father, Joseph
Anthony, 441, 445,
449, 452, his char-
r. 453. 454,
455, 459, Tobasco,
460. preaches to
Indians, 461, 463,
502, preaches in
German, 534, care
for German Cath-
olics of St. Louis,
534.
Luytelaar, Rev. John,
II, 239, 415.
Lynam, Rev. Joseph,
S. J., II, 493.
Lvne, Rev. Daniel,
II, 387, 388.
Lyons, Rev. John, II,
'377, 694.
Lyons, Rev. Patrick,
II; 541.
Mackin. Rev. Jaoies,
II, 259, 379.
Mackinack, 17, 20,
21, 23, 28, 129.
Macon City, II, 677.
Immaculate Con-
ception, II, 384,
385.
Madden, Rev. L., II,
385.
Maddock, Rev. Wil-
liam, II, 378.
Madonnaville, 775.
Maenhaut, Rev. Con-
stantine, 262, 293,
438.
Mahon, Rev. J. J., II,
376, 378.
Maillet, Francis De,
311.
Mainville, M. de,
22.
Maiden. St. Pat-
rick's. II, 538.
Mambre, Father, 18,
19, 20, 21, 22, 24,
27, 28.
Manchester, St. Mal-
achy's, II, 236.
Manning and New-
man. II, 299, 300.
Mansfield, Rev.
Robert C, II, 402.
Maplewood, Immacu-
1 a t e Conception
Church, II, 693,
754.
Marais des Cygnes,
352.
Marechal Ambrose
Most Rev., 3 9 9,
402.
Marest, Father, 31,
32, 33, 152.
Marguilliers, Church-
Government o f ,
247.
Maria Weingarten,
II, 521.
Mark, Constantinot,
116.
Market Street, widen-
ed, 283.
Markoe, Rev. William
X., S. J., II, 493.
Marquette, 1, 2, 6, 7,
8, 9. 10, 11, 13, 14,
15. 16. 17, 18, 19,
20, 32.
Marriage, customs, of
early S t. Louis,
150. Records of
old parishes, 146.
among slaves, 196.
Marshall, St. Peters,
II, 258.
Martial, Father, 301,
386, 389, 390, 397,
Y i c a r-General,
425.
Martin, Rev. John J.,
II, 702.
Marthasville, II, 391.
Martinsbnrg, S t.
Joseph's II, 396.
397.
Mary and Joseph, S.
S., in Carondelet,
Lawrence Hend-
rickx, Michal Mc-
Faul, Thomas G.
Daly, Myles W.
Tobyn, pastors, II,
204, 205.
Mary, Sisters of, II,
334, 339, 739, 743.
Maryland, settlers
from, 294.
Mascaroni, Father
Angelo, 243, 410.
Mashek. Lincoln Co.,
St. Mary's, II,
389, 705.
Mass, first ever cele-
brated on site of
St. Louis, 38.
Mass, offered by Fr.
Odin, for Quapaws,
471.
Mass. said in hut at
Arkansas Post, 472.
Mass. said for first
time at New Gas-
cony, 485.
M a s s. first Little
Rock, 487.
Massac, Fort. 2.
Matagorda Bay, 22.
Maxwell. Fr. James,
174, Vicar-General.
198, 199, 200, Max-
well Claim, 201.
202, 203, Pres. of
School Board, 205,
Letter to Carroll,
207, selected b y
President for
governing Board,
208. At Irish Col-
onv, 207, Killed by
fall. 208. Maxwell's
Hill, 209. Con-
sent's to Fr. Flynn
ministering, 2 15,
822
History of the Archdiocese of St. Louis
247, 309, 361, 363,
371, 372.
May, Rev. Dr. John,
II, 387, 503, 530.
May-Flower, 8.
Mayeiv, Rev. Albert,
II, 694.
Mazella, Brother, S.
J., 643, 653, 655,
663; II, 441.
Matauschek, P. Alex-
ander, S. J., II,
413, 415, 416, 417.
Matheson, Madame,
306, 343.
Mazzuchelli at Prai-
rie du Chien, 547,
549, 585. Writes
about the North-
west Territory,
590. Earlv life,
5 9 0, 5 9 1/ "In
perils often", 592.
Disinterest-
edness, 592. At
Galena, 593, at Du-
buque, 593, builds
stone church, 594,
discourage-
ments, 594, Galena,
594, 595. Legal
troubles, 595. In
St. Louis, 596,
Rock Island, 596,
Davenport, 5 9 6.
Vicar-General o f
Dubuque, 602. On
conditions at
Galena, 604, 605.
Character and at-
tainments, 6 0 6.
607.
McCabe, Rev. Pat-
rick, 847, 855.
McCabe, Rev.
Michael, II, 394,
466.
McCabe, Rev. James
J., II, 465, 466.
McCaffrey, John J.,
died at Richwoods,
II, 82.
McCaffrey, Rev.
James, II, 554.
McCartney, Rev.
Vincent, II, 532.
McCov, Robert, 372.
374.
McDonough County,
an open prairie,
584.
McErlane, Rev. Dan-
iel, S. J., II, 440,
441.
McEvoy, Rev. Pat-
rick Lawrence. II.
484.
. M c F a u 1, Re v.
Michael, II, 204.
Mc Gerry, Rev. John
Francis, C. M., II,
85.
McGill, Rev. James,
C. M., II, 558.
McGinley, Rev. Jos-
eph, II, 530.
McGlynn, Rev. J. J.,
II,*503, 504.
McGuire, Rev., S. J.,
II, 492, 493.
McKenna, Rev. Fran-
cis, II, 386, 401,
402, 535.
McLaughlin, Rev. M.
J., II, 465.
McMahon, Rev. Jos-
eph J., II, 538.
McMahon, Rev. Jos-
eph A., II, 538.
McMahon, Rev. John,
early life, 537, at
Galena, 538, his
labors, 539, cholera,
540, his troubles,
541, dies 542.
McMenomee, Rev.
Bernard, II, 378,
380.
McNair, Alexander,
272.
McNair. Dunnay,
459, 462.
McXamee. Rev., II,
385.
McSherrv, Father,
360.
M e h r i n g, Rev.
Henry, II, 4 31,
432.
Meinkmann, Rev.
Harvey, 689, 690.
691, 692, 693.
Meister, Rev. Joseph
Ursus, II, 252, 255.
360.
Melcher, Rev. Joseph,
Vicar-G e n e r a 1,
early life, II, 6, 7,
sent to Europe, 7,
8, priest brought
over by, 8, 9, pas-
tor of St. Mary's,
9, V. G., 10, Sec-
ond trip to Europe.
10, 14, Bishop of
Green Bay, 15, 232.
Meiler, Rev. Jacob,
11, 234, 361, 404,
424.
Menard family, 628,
629.
Menard, Peter, 751.
Menommenies, In-
dians, killed in
sleep, 467.
Meramec, II, 2 2 6,
227.
Mercier, Rev., 119.
Mercier, Cardinal,
II, 714.
Mercy, Sisters o f ,
origin of, II, 31, in
St. Louis, 31, 33,
visit the jail, 33,
Archbishop Ken-
rick's aid, 34, open
a school, 34. St.
John's Hospital.
34, 35, Expansion.
36, 738, 741, 743.
Index
823
Meredith, Rev. W.
V., C. S. S. R., II,
268.
Mermet, Jesuit Fa-
ther, 152.
Messages o f Pres-
Jaekson, 640, 641,
Policy of Govern-
ment, 641.
Meta, St. Cecilia, II,
545.
Meuffels, P., II, 492.
Menrin, Father Se-
bastian, S. J., 101,
111, 115, 116, 117,
120, 121, 123, 124,
127, 131, 184, 188,
361.
Meurs, Rev. Henry,
II, 252, 253, 361,
403.
Mexico, St. Stephen's
changed to St.
Brendan, II, 402.
Meyer, Rev. Aloysius,
S. J., II, 369.
Meyer, Rev. A. J., C.
M., II, 242.
Meyer, Peter de, 310.
Meyer, Rev. Charles,
765, 766, resides at
Shilo, 766, attends
German Catholics
in St. Clair and
Clinton County,
766.
Mever, Rev. Rudolph
J., S. J., II, 438,
446.
Miami Indians,
Visit to, 647.
Michael's, St., Fred-
ericktown under
Louis Tucker, II,
90, Early days of,
91, at St. Micha-
el's, 91, 97.
Michaels, St., in St.
Louis, II, 101, Fa-
thers John Higgin-
botham, Patrick
Ward, Michael
P r e n cl e r g a s t,
Wheeler Hogan,
Feehan O 'Brien,
pastors, II, 101,
103, Father Eus-
tace, 103.
Michaud, Eugene,
Rev., 298, 318, 320,
321, 406, 432.
Michillimackinac, 8,
9.
Midnight Mass, in
St, Louis 1808, 222.
Mignard, Rev., 369.
Milet, Rev. Joseph,
S. J., 405, II, 493.
Military Highmass,
II, 712.
Millwood, S t. Al-
phonsus, II, 387,
389.
Mina, Fr. Louis, 432.
Mine La Motte, 363.
Mineral Point, 600.
Minges, Rev. Henry,
II, 390.
Missionaries, Em-
bark, on Brig
Ranger, 245. Du
Bourg, bids band
farewell, 245. Voy-
age, started, 245.
Captain and crew,
of Ranger, 245.
Mass, and other
religious service
aboard, 245. Eng-
lish, language
studied, 245. Ro-
sati, Fr. V. G.,
also, 245. Voyage,
preparation for
work, 245. Land,
sighted, 246. Land-
ing, of company,
246. Octave, of
feast of St. Vin. de
P., 246. De An-
dreis, relates de-
light. 246. Brute,
Fr. Simon, extends
hospitality, 246.
Missionary, none
from Point-Coupee
to Ste. Genevieve,
419, 420. Journey
along Illinois-Mich-
igan Canal, 711.
Missions, recruits
for, Du Bourg, 441.
Mississippi Valley,
Church in, 429.
Mississippi River, 2,
6, 7, 10, 13, 14, 15,
20, 21, 22, 23, 24,
25, 27, 28, 32, 33.
Mississippi River, In-
dians on, 467.
Missouri River, 454.
Missouri woods. Sem-
inary in, 430.
Missouri, State of,
424, 426, 427, 525.
Missouri, Church,
423.
Missouri Hibernian,
Relief Society, II,
453.
Mitchigamea, village,
14,
Moberly, St. John
Baptist, II, 386,
676, Immaculate
Conception, 1 1 ,
386, 676.
Mode of Raising
Funds, II, 549.
Moellenbeck, Rev.
Peter, II, 529.
Moeller, Rev. Henry,
S. J., II, 444, 447.
Moeller, Rev. Ferdi-
nand, II, 561.
Moenig, Rev. Clem-
ens, II, 239.
Moni, Father Joseph,
387, 431, 433.
Monks, voyage up
Mississippi River,
224.
824
History of the Archdiocese of St. Louis
Monroe, President
James, 322.
Monroe City, Im-
maculate Concep-
tion, II, 385, 676.
Monte Citorio, 242.
Montgomery City,
Immaculate Vir-
gin, II, 393, 395.
Montigny, 25.
Moore, Isidore, testi-
mony of, 202.
Morals, of frontiers-
men, 457.
Moran, Rev. Thomas,
II, 529.
Morfeld, Rev. Fran-
cis, II, 560.
Morgan, Mr., 126.
Morgan County, 576.
Morinie, Father J.,
361.
Morrison family, 628.
Moselle, St. Mary's,
II, 418.
Mota-Padilla, 5.
Mound Church,
Notre D. de B.
Secours, 225.
Moushouska, White
Plume, Ind. Chief,
457.
Muehlsiepen, R e v.
Henry, Vicar-Gen-
eral, II, 222, 225,
245, 301," 324, 410,
416, 418, 429.
Mueller, P. Anselm,
0. S. F., II, 383.
Mueller, Rev. Con-
rad, II, 241.
Mues, P. Lullus, II,
398, 409.
Mullanphv, John,
223, 228, 272, 447,
448, 450.
Mullanphv Hospital,
448, 449, 451.
Mullanphy, Sister
Mary, 306.
M u r p h y, Bishop
Joseph A., conse-
crated in St. Fran-
cis Xavier's
Church, II, 727.
Murphv. William S.,
S. J., II, 273.
Murphy, Rev. Thom-
as David, II, 257.
Murphy, Rev. James,
848, 849; II, 252,
360, 378, 403.
Murphy, Madame,
306.
Murray, Rev. Hugh,
II, 256.
Murray, Rev. James
P., Superintendent
of Parochial
Schools, II, 673.
Napoleon, Ark., lot
for chapel, 487,
488.
Natchez, City of, 24,
306.
Nativity, of Our
Lord, Church of
the, St. Louis, II,
693.
Xazareth, 427.
X e a 1 e , Father
Charles, S.J, 329,
354.
XeoTo Catholics. II,
487, 489, Second
Baltimore Council,
Decrees : 489, 490.
In St. Louis, 490,
491, 493.
Xeier, St. Joseph's
II, 415.
Neosho River, 349.
Xerinckx, Father
Charles, 219, 308,
312, 355, 368.
Xeuman, Bishop J.
B, II, 130.
New Bourbon, asks
for chapel, 172,
199. 363.
New Church, of St.
Louis not com-
pleted, built of
brick, 273.
Xew France, 19, 31.
New Franklin, Sacred
Heart, II, 620.
New Gascony, peti-
tion of to Bishop
Rosati, 485, 487.
New Haven, St. Mary
Magdalene, after-
wards Assumption,
II, 417, 418, 615.
Xew London, St. Jo-
seph, II, 620.
New Madrid, 2, at-
tended bv Cellini.
298, 371/420, 470,
II, 534-537.
Newman, Rev. Joseph
P. II, 527.
Xew Offenburg, Zell,
II, 519.
New Orleans, 24, 25,
26, 111, 115, 120
238, 240, 243, 301,
309, 421, 426, 427,
428. 430, 435.
News Letter, Catholic,
II, 166-167.
New Year, touching
ceremony, 150.
Xlederkorn, William
S.J., II, 364, 366,
560.
Niagara, Fort, 20-30.
XTicollet, Jean, 8.
Niel, Father, ordain-
ed in log Church,
265, 272, 275, 278,
282, 406, 414, 426,
438, 439, 440.
Xieters, Rev. Her-
mann, II, 416, 418.
Xolte, Rev. George,
II, 704.
Xombe - ware, the
Furious, Indian
Chief, 457.
Xonville, de, 23.
Index
825
Noonan, Rev. Wil-
liam II, 527.
Nordmeyer, Rev.
John G., II 418.
Norma ndv, St. An-
ne's, II, 236.
Northern Cross R. R.,
760.
Notrebene, Frederick,
donates land to
Church of Post of
Arkansas, 473, 489.
Notre Dame Sister-
hood, II, 329, 331,
739, 741, 742.
Novitiate, at St.
Louis Cathedral, at
286, St. Stanislaus,
332.
Nozo, Fr. Superior of
Lazarists, 383.
Nugent, Rev. Francis
V., CM., II, 558.
Oblate Sisters of
Providence, II, 346,
347, 739.
O'Brien, Daniel, 617.
0 'Brien Rev. Patrick,
dies at sea II, 103.
0 'Connor, Irishman,
generous contribu-
tor, 260.
0 'Connor, Rev. Fran-
cis, II, 698, 699.
Odin, John M, CM.,
Priest and Bishop,
298, 318, 321, 370,
382, 374, 375, 411,
413, 419, 422, 424,
443, 491, 495.
O'Fallon, Col. John,
325, 356.
O'Fallon, parish of
the Mother of God,
II, 428.
0 'Flaherty, Rev.
Maurice, II, 540.
O'Flynn, Rev. James,
pastor of Alton,
749.
O'Hanlon, Rev. John,
367, 837, 841, 842,
848, 853.
O'Hanlon, Prof.
John, at Mavnooth,
II, 300.
O'Hara's Settlement,
St. Patrick's, 774,
775, 776.
O'Hea, Rev. Eugene,
II, 228.
Ohio. The Beautiful
River, 14, 178, 256.
Okaw River, 132.
Old Churches de-
cline, II, 549.
Old Mines, Washing-
ton County, 202,
John Bouillier,
CM., at Old Mines,
John Cotter pastor
of, James Fox, -pas-
tor of, II, 78, 79.
Old missions, and
parishes, under Du
Bourg, 268.
Old Monroe, Lincoln
Co., Immaculate
Conception, II,
389, 390.
O'Leary, Rev. Cor-
nelius, II, 385, 396,
400, 525.
Oliva, Angelo, Broth-
er, 383.
Olivier, Fr. Donatien,
summoned to
last rites to Fr,
Rivet, 188, 18 9,
190, at Kaskaskia
193, dies 194, 309,
361, 364, 366, 384,
410, 414, 443, 445,
446.
Olivier, Frs. John
and Donatien, 193,
John at Cahokia,
193, 203, John app.,
V.G., 237.
O'Loughlin, Rev. II,
546, 547.
O'Neil, Rev. Patrick,
II, 250, 393.
O'Neil, Mr., 335.
O'Neill, Rev. Thom-
as, S.J., II, 275,
446.
Opelousas, 305, 422.
O r a n, Guardian
Angel Church, II,
613.
Ordinance, concern-
ing burials, in St.
Louis 279, old
cemetery abandon-
ed 279, 283.
Ordinations at the
Barrens 1831, 529.
Ordinations, in log
Church, 272.
O 'Reagan, Rev. Ed-
ward, II, 388.
O 'Regan, Rev. Dr.,
841, 842, 843.
O 'Regan, Rev. An-
thony, Bishop of
Chicago, II, 126,
128.
Oregon Mission, 664.
O'Reilly, Don Alex-
andro, Spanish
Governor of the
Province of Louisi-
ana, 105-110-111.
O 'Reillv, Rev. Ar-
thur, II, 527.
O 'Reillv, Rev. Hugh,
II, 245.
O 'Reillv, Rev. James
J., II, 676.
O'Reilly, Rev. John,
CM., II, 557.
O 'Reillv, P. F., II,
190, 401, 465.
O ' R ei 1 1 v , Rev.
Michael, II, 482,
483.
O 'Reillv, Rev. Thom-
as V., II, 465.
O 'Rierdon, Rev. Mar-
tin, II, 209.
826
History of the Archdiocese of St. Louis
Orfei, Rev. Nazafeno,
II, 682.
Orphanage, of St.
Louis, 439, 442,
448, 449.
Orphan Homes in St.
Louis in 1844, 823.
Orphan Association,
Catholic, II, 453.
Orphans, care of the,
by Father Raho,
715.
Ortez, J., 145.
Osage Bend, St. Mar-
garet 's II, 543.
Osage Mission, 320
321, 350, 354, on
Neosho River, 471.
Osage River, "Lake
of 'Swans," 687.
0 'Shea, Rev. John,
II, 379, 385.
Osredkar, P. Leo,
O.S.P. II, 238.
Ostlangenberg, Rev.
Gaspar, 369, 766
767, 768, at Libory
Settlement 767,768,
Shoal Creek 769,
at Indian Creek,
Mo., 770, 855.
O 'S u 1 1 i v a n , Rev.
John, II, 198, out-
spoken secessionist,
213.
Ottawa, the eldest
daughter of La
Salle Mission, 711.
Ottawas, tribe, 463.
Otting, Rev. Bernard
J., S.J, II, 450.
Our Ladv Help of
Christian, II, 682.
Our Lady of Cava-
donga, Spanish, II,
683.
Our Lady of Czesto-
chowa, II, 687.
Our Lady of Good
Counsel, St. Louis,
II, 625.
Our Lady of Lourdes,
II, 629, University
City, II, 698, 752,
753.
Our Lady of Mount
Carmel, Baden, II,
483.
Our Ladv of Perpetu-
al Help, II, 476,
477.
Our Lady of Presen-
tation, II, 699.
Oar Lady of Sorrows
Church, II, 695,
754.
Ozora, St, Martin's.
II, 619.
Padilla, Juan de, 2,
5.
Paillasson, Rev.
Victor, 376, 378,
410, 477.
Pain Benit, at Ca-
hokia, 169.
Pain Courte, 141,
144.
Palmyra, Cholera in,
570, St. Joseph's
Church, II, 383,
676, 677.
Panken, Rev. Ignati-
us, S. J., II, 236,
422, 491, 492.
Papal Legate, Cardi-
nal Bonzano. II,
759, 760.
Papin, Dr. T, 272,
451.
Paquin, Rev. Joseph,
C. M, 382, 441,
443, 705, 837, 839.
Paris, Fr. Aug. Si-
mon, appt. assist-
ant, 488.
Parish, lay officers
of, 146.
Parishioners, of Fr.
Bernard, their
character, 151.
Parochial Schools
systematized, II,
669, 670.
Parodi, Father Aloy-
sius, C. M, 708,
712.
Passionist Fathers,
II, 514, in St.
Louis, 515, New
Retreat, 516, Pre-
paratory Semina-
ry, 516, Colored
Orphan Asylum,
517.
Pastoral-B 1 a 1 1, II,
177, 178, 356.
Pathfinders of the
Faith, 528.
Patrick Henry, 133.
Patschowski, II, 559.
560.
Pauck, Rev. Anton,
II, 405, 450.
Paul, Gabriel,
warden, 282.
Paul, Rene, 276, 280.
Payet, Father Louis,
departs, 157.
Pekitanoui river, 14.
Pelamourgues, Rev.
J, C. M., 601, 605.
Pefialver y Cardenas,
Louis, Bishop of
Louisiana and the
Floridas, 112.
Penco. Rev. Anthony,
C. M, II, 86, 88,
557.
People of Pine Bluff,
agreeable charac-
ter of, 480.
Peoria, 751.
Peoria village, 31.
Pere Marquette
River, 17.
Perez, Man, Gov. and
Com. Ill, 154.
P e r m o 1 i, Father
Bernard, 411, 412,
424, 433.
Index
827
Perrault, 143.
Perrodin, student,
293.
Pi'i-ry County, The
Vincentian church,
foundations in P.
C, II, 66.
P e r r y ville, first
church, 202.
Perrvville, St. Boni-
face, II, 241.
Peters, Rev. John, II,
698.
Petiot, "Rev. Remig-
ius, 601.
Petit Canada, 363.
Petit Rocher, Little
Rock, 485.
Petit, Father Benja-
min M., 678, exo-
dus of Potavatomi.
678, 683, Father
Petit 's holy death,
683.
Petition for a priest
from Chicago, 531,
Saint C y r, ap-
pointed, 531.
Petition from Quincy
for an English-
speaking priest,
618, 679.
Petition of the
Priests, II, 579,
580. list of sign-
ers, 580, 581.
Petra, Mother M., II,
330.
Petri, P. Ulric, II,
383.
Petri, Rev. Henrv,
II, 245.
Peuckert, Rev. Ig-
natius, S. J., II,
236.
Peyretti, Fr. Law-
rence, 318, 405,
435.
Phelan, Rev. David
S., II, 375, 376,
381, 483, 484, 532.
Phelan, Rev. James,
II, 246, 256, 259.
Piaster, one dollar
value, 248.
Pichegru, 308.
Pierce City, St. John
Baptist, II, 259.
Piernas, Don Petri,
first Spanish Lieu-
tenant - governor,
105.
Piety, filial, guiding
star, 150.
Pifferi, Joseph, 243.
Pilot Grove. St. Jos-
eph's, II. 258.
Pilot K n o b, Our
Lady Help of
Christians, II, 539.
Pimiteouy, 20.
Pine Bluff, Jefferson
County, Ark., 469,
473, 484, 485.
Pine Bluff, journey
to by Fr. Rolle,
483, 489.
Pinet, Father Fran-
cis, 31, 32, 152.
Plaquemine, 305. .
Play-actors, Flaget 's
opinion of, 254.
Plessis, Journal of
Bishop- Jos. Oct.,
192.
Pleuss. Rev. Dr. John
B, II, 401, 546.
Point Coupee, 419,
436.
Point de St. Esprit,
9, 17.
Pokegan, Chief, 553.
Polish Catholics in
St. Louis, II, 685.
Polish Franciscans,
IT. 740.
Politics, Ecclesiasti-
cal. TV 122. Van de
Velde of Chicago,
123, 126, O 'Regan
of Chicago, 126,
128, 129, iMelcher
t o Quincy, 127,
128, Coadjutor of
St. Louis, 129, Ad-
ministrator of Chi-
cago, 129, 130.
Polygamy, 18.
Pommer, Rev. Fred-
erick, II, 245.
Pontiac Chief of Ot-
tawas, 101.
Pontifical High Mass,
first time at Ste.
Gen., 265.
Population, of St.
Louis, chiefly
French Creole.
268.
Poor, Little Sisters of
the, II, 333, 334,
739.
Pope Gregory, XVI,
sends $3,000 for
Cathedral, 506.
Pope Pius VII, 261,
292. 309, 365, 426.
Pope Pius XI, II,
715.
Pope Pius' greeting
to the Archbishop,
II, 764.
Pope, Dr. Charles,
451.
Pope, Rev. Joseph,
II, 244, 368, 429,
520.
Population, in 1798,
153.
Population of Cape
Gir. District, 490.
Population of Illinois
in 1830, 576.
Portage des Sioux,
St. Francis Xavier,
152, 154, 196, 287,
338, 420, 431, 444,
519. 520.
Portagevi lie, St.
Philip, II, 538, St.
Eustace, 702.
Port Hudson, Holy
Family, II, 417.
History of the Archdiocese of St. Louis
Portier, ordained in
log Church, at St.
Louis, 262, 273,
291, 406, Bishop of
Florida, 421, 426.
Porto Mauritio, 245.
Post of Arkansas,
116, 375, Earliest
settlement in Miss-
issippi Vallev, 469,
470, 479, 484, 486.
Potini, Father An-
thony, C. M., 368,
372, 405, 406, 411,
412, 720.
Potawatomi Indians
depart for the
West, 561.
Potawatomi Mission
at Council Bluffs,
653, statistics, 660.
Potosi, Washington
County, 202, Bouil-
lier, C. M., at
Borgna, built
church, II, 80, 81,
Lewis Tucker pas-
tor, 81, Wiseman,
Higginbotham, St.
Cyr, O'Hea, Fox,
81, 82.
Poverty of Chicago
Mission, 562, 563.
Power, Gerard D., II,
191.
Power, Rev. John, II,
380.
Prairie du Chien, 7,
231, 232, 324, 464,
466, 467, 594.
Prairie -du Long,
378.
Prairie du Rocher,
117, 125, 191, 192,
258, 414, 443, 446,
472.
Prairies, 851.
Prass, P. Leo., II,
255.
Pratte, Bernard, 272,
responsible for C.
debt, 274.
Pratte, Fr. Henri,
183, 201, 249, 250,
257, 258, in St.
Louis, 265, 414,
441.
Precious Blood,
Sisters of the, II,
340, 343, 429, 740,
741.
Prendergast Michael,
II, 101, 102.
Priests ordained
from 1842-1845,
846.
Priests, i n Upper
Louisiana, 420.
Primm, Judge Wil-
son, account of the
erection of the sec-
ond church build-
ing in St. Louis,
107, 145, 149.
Project, new stone
Cathedral, 283.
Propaganda, gift to
du Bourg/ 2 4 3,
Letter to, 425.
Propagation of
Faith, Society of,
261, 440, 448.
Prophesy, of Father
Richard-Bole, 488.
Protectory at Glen-
coe, II," 325.
Pruente, Rev. Ever-
ard, II, 243.
Public sale, of
Church property
to relieve guaran-
tees, 275.
Pudlowski, Father,
II, 689.
Pudlowski, Theop-
hile, II, 686, 687.
Puetz, P. Aseselm,
O. S. F., II, 398.
Putten, P. V. d., S.
J., II, 422.
Quapaw Indians,
visited by Odin
and companion,
471.
Quebec, 8, 18, 21, 24,
28, 32.
Quebec, Seminary
donates for Ca-
hokia, 89.
Quebec Act, 1774,
113.
Queens Work, II,
355.
Quigiev, Rev. Peter
F.. II, 389.
Quincv. Illinois, 570,
571, 572, 573, 575,
581, 584, 587.
Quincy's first
Church, "Ascen-
sion of Our Lord"
621, became St.
Boniface, 622,
church of the Ger-
man Catholics, 622,
623, 624.
Quivira, 5.
Raho, Father Blase,
C. M., 708.
Raho, Along Illinois
River, 716.
Rainer, Very Rev.
Joseph, II, 404.
Rale, Father Sebas-
tian, 28.
Randall, Rev. Wil-
liam E., II, 209,
401.
Ranger, The, a rough
sailing vessel, 292.
Rar>ien, Rev. Joseph
J., II, 545.
Rasehe, P. Servatius,
II, 410.
Rauch, Rev. Joseph,
II, 423.
Ravoux, Rev. Au-
gusti, 601.
Recruits, twenty-nine
with Du Bourg,
262, 293.
Index
829
Red Hair, Indian
name for Gen.
Clark, 459.
Redemptorists in
Kansas City. II,
249.
Reding, Rev. Joseph
Nicholas, II, 258.
Redskins, beg Father
Lutz to come to
them, 453.
Reis, Rev. George,
II, 197, 198.
Reisdorff, Rev. Jos-
eph, II, 257.
Reker, Rev. F. X., II,
617, 702.
Religious culture,
lacking, 268.
R e n a u d, Father
Fran, Jos., 488.
Renault, 362. -
Rengel, now Gilde-
house, St. John
Baptist, II, 414.
Reusmann, Rev. Wil-
liam J., II, 432.
Report for 1833, 532,
533.
Rese, Bishop of De-
troit, 558, 589.
Resolution, to sell old
Church, 250.
Resurrectionists, II,
734, in St. Louis,
785.
Reuther, Rev. Fran-
cis, II, 393, 531.
Reviere aux Vases,
370; II, 519, 520.
Rheindorff, P. Rom-
uald, II, 410.
Rhineland, St. Mi-
chael's, II, 397,
399.
Rhodes, Mary, 312.
Rhodes, Nancy, 312.
Ribourde, Father, 18,
19, 20, 21, 24, 27,
28.
Richard, Fr. Gabriel,
Sulpician, 18 4,
Richard, Fr. Ga-
briel, from Prairie
du Rocher, attends
Kaskaskia, 18 6,
189, 190, V. G. of
Detroit, 191, char-
acter, 194, English
Catholics, 194.
Richard, Father,
damage suit,
against, 191, sen-
tenced to prison,
and elected to Con-
gress, 191, char-
acter of, 192, 406,
410, 433, 552.
Richard, Fr. Bene-
dict, chaplain of
Duchesne Convent
in St. Charles, 301,
V. G., 410, 411 ; II,
421.
Richard-Bole, Fr.
Jos. appt. pastor
Ark. mission, 488,
last letter, 489.
Ritharz, Rev. Joseph
A., II, 543, 616.
Richfountain, Sacred
Heart, II, 367, 698.
Richwood, St, Ste-
phens, II, 82, Wise-
man at R. James
D u g g a n, Louis
Rosi, McCaffrey,
pastors, 82, 83.
Ricini, Rev. C. M.,
II, 85.
Rimmeli, P. Joseph,
II, 413, 417.
Ring, Rev. Patrick,
II, 525, 101.
Riordan, Rev. Mar-
tin, II, 195.
Ritchie, Rev. Paul,
Superintendent of
High Schools. II,
673.
Rivet, Rev. John
Francis of Vincen-
nes, Sulpician, 184,
186.
Rivet, Fr. writes con-
fession, and dies,
188, 189, 192, 193,
195.
Riviere St. Pierre,
324.
Roads, good from St.
L., 154.
Robidoux, Francis,
272.
Robidoux, Joseph, II,
59.
Rocheblave, 132.
Rochelle, Post of, 22.
Rochemonteix, 33.
Rock Springs Ch., II,
158.
Rohde, P. Nemesius,
O. S. F., II, 398.
Rohling, Rev. An-
thony, II, 704.
Rolando, Rev. James,
C. M., II, 88, 557.
Rolla, St. Patrick's,
II, 546.
Rolle, Father
Charles, 369, 483.
Rosalie, Colony of,
24.
Rfosati, Priest and
Bishop, 2, 26, 177,
242, 243, 257, 283,
299, 313, 314, 355,
358, 363, 366, 367,
372. Bishop, 374,
375, 379, 381, 382,
388, 389, 395, 399,
400, 407, 419, 420,
421, 422, consecra-
tion of, 423, 424,
425, 426, 427, 428.
Administrator of
N. O., 429, New
Orleans, visitation,
431, 432, 439, 441,
442, 444, 446, 447,
448, 449, 450, 452,
830
History of the Archdiocese of St. Louis
454. Sends gifts
to White Plume,
463, 488. Admin-
istrator of New
Orleans from 1827-
1830, 502. Cathe-
dral builder, 504,
505, corner stone
laid, 506. Cathe-
dral, Description,
508, 512, consecra-
tion of. 512, 514,
Du Bourg's Cathe-
dral burnt. 514.
Appoints Saint
Cyr for Chicago
mission, 553.
Wants greater
part of Illinois,
577. Visits S t.
Paul at Salt River,
588. predelection
for old French par-
ishes, 778. Asks
for Coadjutor
Timon declined to
accept, 779, 781,
visitations in dio-
cese, 780, visit Fla-
get, 782. Round of
episcopal v i s i t a-
tions, makes his
will, Verhaegen ap-
pointed Vicar-Gen-
eral and Admin-
istrator, 783, 784.
Meets Peter Rich-
a r d Kenrick at
Philadelphia, 787,
goes to Rome, 790,
Rosati has talk
with Bishop Rese,
7 9 0, 7 9 1, 7 9 2.
Home-coming t o
Sora, 791, Audi-
ence with Pope
Gregory XVI. Ap-
pointed Delegate
to Haiti, ask for
Peter Richard Ken-
rick as Coadjutor,
obtains his request,
793, returns to Bal-
timore and conse-
crates Kenrick,
793. Starts for
Haiti, 794, returns
to Rome and dies,
800, 801.
Rosetti, Father John
Marv, 243, 398,
409.
Rossi, Father Louis,
II, 76.
Rosswinkel, P. J. R.,
S. J., II, 422.
Rosti, Fr. John, Laz-
arist, 243. 405, 436.
Rothensteiner, Rev.
John. II. 481.
RoHei . Rev. Conrad,
II. 427.
Rouensa, Chief. 30.
152.
Roussin, Nicholas,
361.
Roux, Father Bene-
dict, 10 3, 4 4 9.
Missionary on the
Missouri frontier,
608. Arrives at
Independence, Mo.,
609. Acquires forty
acres of land on
present site of Kan-
sas C i t y, 610.
Leaves the Mouth
of the Kansas
River, 611. Ap-
pointed to Kaskas-
kia, 612, Returns
to France, 612, His
character, 613.
Rev. Benedict at
Kaskaskia, 629.
Ruesse, Rev. Francis,
II, 247, 397, 409,
530.
Rui, Don Francisco,
106.
Rupprechter, Rev.
M. M, II, 390, 545.
Rural Life Confer-
ence, II, 710.
Russelville, St. Mi-
chael, II, 544.
Ruthenian Catholics
in St. Louis, II,
691, 692.
Rutkowsk i, Rev.
Francis, II, 427.
Rvan. Rev. Patrick
John, II, 202, 203.
Attends prisoners
a s chaplain, 1 1,
215. Bishop, II,
2 2 0, 2 2 2, 2 2 5."
Coadjutor conse-
crated, II, 319, 320.
Various episcopal
functions, II, 320,
323. Rev. John,
II, 385, 386. In
relation to Arch-
bishop Kenrick, II,
494, Ryan corrects
the Spectator on
Kenrick 's position,
495, 496. Ordina-
tion. II, 496, and
other functions, at-
tends Archbishop's
Conference in
Rome, II, 496. Last
ordinations in St.
Louis, 497. Arch-
bishop of Salamis.
II, 497, appointed
Archbishop of
Philadelphia, 497.
leaves for Philadel-
phia, 498, 499, 842.
Ryan. Rev. Abram J.
the "Poet-Priest of
the South'*, 844.
Rvan, Rev. E. P., II.
617.
Rvan, Very Rev. M.
S., C. M., President
of S°minarv, II,
667, 72
Index
831
Ryan, Rev. Stephen
V., C. M., II, 89,
557.
Sacramental Proces-
sion along the Via
Saera, II, 762, 763.
Sacred Heart Church,
II, 465, 466.
Sacred Heart, Ladies
of, 261, 422, 430,
432, 436, 440, 442,
449,450, 824, Mary-
ville 284, St. Char-
les 284, Academy
of the Sacred
Heart, Maryland
Ave., 284, II," 283,
284, 736, 741.
St. Asratha 's Parish
II, 473, 475.
St. Acnes, Church,
II, 507, 508.
St. Alovsius Church,
II, 508, 510, 754.
St. Alphonsus
Church, II, 267,
270, List of Super-
iors of the Reclemp-
torists, 270, Mt. St.
Clement 's College
• 270. St. Joseph's
College, Windsor
Springs, 270, Rec-
tors, 271.
St. Ambrose, Chaffee,
II, 703, 704.
Ambrose Church,
St. Louis, II, 683,
7-13.
St. Andrew Church,
II, 693.
St. Ange de Bellerive.
99, 105. 110, 152,
279.
St. Anne's Church,
II, 626, 658.
St. Anne's Church,
Fort Chartres,
gone, 190.
St. Anne's, Church in
Detroit, 191.
St. Anthonv, Falls of,
20, 23, 24.
St. Anthony, Prov-
ince of in Artois,
22.
St. Anthony, the Her-
mit Church, II,
684, St. Anthony,
the Abbot, 682.
St. Anthonv 's II, 658,
749, 750.
St. Augustine's
Church, II, 477,
479.
St. Barbara's Church,
II, 624, 748.
St. Bernard's
Church, II, 478,
480.
S t . Bonaventure's
Church, II, 682.
St. Boniface, in St.
Louis, II, 206, 207.
St. Bridget's at
Downpatrick north
of Pacific, founded
bv P. R. Donnellv,
II, 229, 230.
St. Catherine of Alex-
andria, II, 700.
St. Catherine of Sien-
na. TI. 696.
St. Cecilia Church,
II, 694, 695, 755.
St. Charles Borromeo,
in St. Charles, II,
421.
St. Charles, 152, in-
trusted to Fr. Ber-
nard, 153. early in-
habitants, 154/201,
287, Duchesne in
301, Rev. Richard,
301, 302, 309, 338,
420, Convent, 443.
St. Charles, 516,
population, 5 17,
new church begun,
517, description,
518, school, 518,
519.
St. Charles, Fort, in
St. Louis, 147.
St. Charles River, 8.
St. Clements, Pike
Co., II, 390.
St. Columbkille's
Church Caronclelet,
II. 482, 483.
St. Cronan's Church,
II, 485.
Saint Cosme, Rev.,
from Quebec, 7, 25.
Saint Cyr's early life,
554, journey to
Chicago, 554,
writes about con-
ditions in Chicago.
554, Beaubien,
gives a site for a
church, 555, Indian
Catholics 557, Pot-
tawatomi Indians
make a treaty 557,
Church 558, re-
moves prejudices
555, rapid growth
of Chicago 556.
cost of the Church
at Chicago, 556,
income 556, lack of
necessaries for
mass 556. visits
Catholics in eastern
Illinois, 560, men-
tions Springfield as
best center for
mission 560, very
cold winter 561,
proposes to open a
school 559, returns
to Chicago 559,
pives population of
Chicago 559, goes
to St. Louis to raise
funds 559, recalled
to St. Louis 564,
appointed to
Crooked Creek mis-
sion and Quincy
587, at Fountain
Green 617, 750,
1) 0 d i 1 v ailments
>:;2
History of the Archdiocese of St. Louis
751, visits Peoria
75.1, recalled to
Kaskaskia, 752.
Saint Cyr, Sister Jo-
sephine. 306.
St. Denis, Abbey,
Procur. D i d i e r ,
211.
St. Denis' Church,
Post of Arkansas,
488.
St. Edward's Church,
St. Louis, II, 623.
St. Elizabeth's
Church, II, 491,
492.
St. Enselbert's
Church, II, 477,
506, 507, 755, 756.
Saint Ferdinand de
Florissant, 15 2,
153, 336. 414, 443,
515, 516.
St. Francis de Sales,
II, 468, 473, 748.
St. Francis Xavier 's
Church 809, parish
school 809, 810,
pastors of, 810.
St. Francis Xavier,
Mission, 15.
St. Francis Xavier 's
opened, 826, Free
School for girls,
826.
St. Francis Xavier
Church, II, 447,
504, 549, 550, 747.
St. Gabriel's, 432.
Ste. Genevieve, 99,
115, 116, 117, 125,
128, Saint Pierri
pastor of, 157, 189,
191, Maxwell pas-
tor, 207, 248, 258,
414, 427, 432, 441,
443, 445, under
secular priests, II,
69, under Vincen-
tians, 69, 70, re-
turn to seculars, 70,
Sisters of St. Jo-
seph in Ste. Gene-
vive, 70, 72, Saint
Cyr in Ste. Gene-
vieve, 72, Hen-
drickx, 72, 74.
St. Georsre's Church,
II, 699, 756, 757.
St. Germaine - en-
Lave, 24.
St. Hedwig's Church,
II, 687.
St. Henrv's Church,
II, 504, 505, 750,
751.
St. Ignace, Mission of,
9, 17.
St. Irenaeus of Ly-
ons, chapel dedica-
ted, 487.
St. James at Chelten-
ham, II, 207.
St. James the Great-
er, II, 756.
St. James, Phelps
County, II, 546.
Saint Joachim, L'Eg-
lise de, aux Illinois,
117.
St. John Baptist, II,
698.
St. John Baptist, La.,
423, 432.
St. John's in St.
Louis, founded by
Father Patrick O'
Brien, II, 98, Fr.
John Bannon built
present St. John's,
99, 100, Bannon
chaplain in South-
ern Army, 100, Fr.
Ring, pastor, 101.
St. John Nepom'ucene
in St. Louis, Frs.
Lipowski, Trojan,
Hessoun pastors,
II, 192, 193, Hes-
soun Bohemian Or-
phan Home, 193.
St. Joseph Biver, 21.
St. Joseph. Sifters of,
634. at Cahokia,
635. at Carondelet,
636. 824, 859.
St. Joseph, Sisters of,
expansion of order.
II, 290.
St. Joseph's Church,
St. Louis, 559, 561.
St. Joseph's Church.
820, 821, 822. 830,
831, 832, School
opened, 832, Pas-
tor, 832, 833.
St. Joseph Diocese
gains, II, 679.
St. Joseph, early
days, II, 59, Jesuits
in St. Joseph, 60,
62, Secular priests
in St. Joseph, 62,
63. Father Power's
Irish Settlement
near St. Joseph, 63,
65.
St. Joseph's Mission,
Miami, Potawato-
mi, 677, 678.
St. Joseph's Sisters
approved bv Rome,
II, 288, 289.
St. Kevin's Church
II, 484.
St. Lawrence River,
8, 20.
St Lawrence O 'Toole
in St. Louis, Rev.
James Hen r y
founder, Father
Riordan, Fr. Mar-
tin S. Brennan,
II, 194, 195.
St. Leo's Church, II,
505.
St. Liborius, in St.
Louis, Fr. Schwei-
hoff, II, 196, 197.
Fr. Hoeynck, 197,
Fr. Reis, 197, 180.
St. Louis Catholic
Herald, II, 355.
Index
833
St. Louis Catholic
Historical Review.
II, 355.
St. Louis, City, 31,
founded, 100, 116,
117, 125, 140, en-
joyments, 148,
Ledru pastor, 201,
negligent in prac-
tice of Religion,
222, 244, Register
of meetings, 248.
St. Louis, seat of
Bishop, 252, 258,
271, 309, 422, 426,
429, 430, 439, 442,
443, 449, 452,
priests withdrawn
from Arkansas 489.
St. Louis University
on Grand and Lin-
dell, II, 445.
Department of Law,
II, 447, 448.
Pacultv of Medicine,
II, 448, 449.
St. Louis Medical Col-
lege, II, 451.
St. Louis Times, B.
M. Chambers, II,
352, 353.
St. Luke's, Richmond
Heists, Church,
II, 698, 757.
St. Malachy's in St.
Louis, John O '
Sulliven founder,
II, 198, 199, Fr.
Tobvn, 199, Fr.
Ziegler, 199, 202.
St. Margaret's, St.
Louis, II, 628, 629.
St. Mark's Church,
II, 623.
St. Martinville, La.,
435.
St. Mary's Church,
New Gascony, 488.
St. Mary's dedicated,
827, 828.
St. Mary's, of the
Barrens, 292.
St. Mary's, of the
Victories, 819, 820 ;
II, 552, 553, 554.
St. Mary Magdalene,
Church, II, 700.
St. Mary's Mission,
485.
St. Matthew's,
Church St. Louis,
II, 622, 623, 748.
St. Michael's, Freder-
icktown, 202, 363,
420, 720, 721.
St. Michael's Shrews-
bury, II, 625, 626.
St. Nicholas' Church,
II, 467, 468.
St. Patrick's Church,
St. Louis, 822, 823,
822, 829; II, 554,
555.
St. Patrick's at Ar-
magh, near Pacific,
Rev. P. R. Donnel-
lv founder, II, 229,
230.
St. Patrick's, Clark
Co., (North Santa
Fe), II, 678.
St. Patrick's in Clark
Co., II, 377, 378.
St. Paul, 20.
St. Paul's in Salt
River, 375, 676,
677.
St. Paul the Apostle,
Church, II, 696.
St. Paul's Unter-
stuetzungs Verein,
II, 457.
St. Peter's, Church of
All Saints, 425.
St. Philip Neri,
Church, II, 700.
St. Philippe, 117, 126.
St. Pierre, de Rev.
Paul, Carmelite,
156, 157, 160, at-
tempts to recover
Cahokia property
for Church, 164
pastor of St. Gene-
vieve 168, owns
slaves, 171, goes to
Baltimore, 174.
St. Pierre, Fr. letter
to F. Valle, 175,
death, 177, leaves
all to successor,
177, 179, 199, 361,
432.
St. Pius Church, II,
694, 753.
St. Raymond's
Church,' II, 684.
St. Regis Seminary,
342.
St. Roch's, II, 696.
697, 753.
St. Rose of Lima,
Church, earlv days,
II, 503, 504, 697,
698, 750.
SS. Peter and Paul's
Cemetery, II, 158,
Parish, found-
ed by Fr. Sigrist,
II, 104, 105, Fr.
Goller, 105, 108,
defender of pa-
rochial, school, 108,
109, Cardinal Sa-
tolli at, 109, Amer-
ika, 110, cyclone,
111.
St. Stanislaus, Novi-
tiate, 442, II, 433.
St. Stanislaus Parish,
II, 685.
St. Stephens, 309.
St. Teresa's Church,
II, 463, 464.
St. Thomas Aquin,
Church, II, 502,
503.
St. Thomas Chapel,
II, 476.
St. Thomas, Cole Co.,
II, 368.
St. Thomas Seminary,
427.
Vol. ir — 27
834
History of the Archdiocese of St. Louis
St. Vincent, built
822, dedicated, 829,
830.
St. Vincent 's, Cape
Girardeau, 4 91,
Bouillier, Brands,
pastors, II, 84, St.
Vincent's College,
84, 88, destroyed
by fire, 87.
St. Vincent de Paul
Congregation, at
Cape, 495.
St. Vincent de Paul,
Church, II, 555,
559.
St. Vincent de Paul
Conference for the
Poor, II, 453, 454.
Saint Vrain, Mass at
house of, 467.
St. Wenceslaus, II,
753.
Salary to priest, 146,
paid by govern-
ment, 247.
Salisbury, St. Jo-
seph's II, 676.
Salland, Kev. Ed-
mund M., II, 530.
Salleneuve, Father
John B., 361.
Salt Kiver, Kails Co.,
district 33, Father
Lefevere sent to,
477, church com-
pleted, 573.
Salt River, St. Paul,
II, 375, 376.
Salvatelli, Rev. J. B.,
II, 682.
Sakbacher, Canon,
451.
Sangamon City, 111.,
now Springfield,
467.
Sangamon County,
572.
Sanguinet, M., 272.
Sans Nerf, Indian
Chief, 318, 319.
Santiago de Cuba,
Diocese of, 198.
Sarcoxie Prairie, St.
Agnes, II, 258.
Sarpy, Gregoire, 249.
Sarpy, John B., 272.
Sarrasin, Chief of
Quapaw, 471.
Satolli, Auostolic
Delegate in St.
Louis, II, 597, 599.
Saugrain, Antoine,
warden in charge,
250.
Saulnier, Rev. E.,
prof, lang., mis-
sionary and pastor,
276, 283, 298, 336,
406, 408, 411, 439,
440, 441, 442, 448,
454, 472, 475, 477,
499, pro-Rector at
Cathedral, 500,
501, 638.
Sault de Ste. Marie,
8.
Saunier, Rev. Au-
gustus, II, 246.
Savages, at convent
school, 442, Lutz,
opinion of 455.
Savine, Fr. Francis,
at Caholda, 168,
193, 194, attends
St. Louis, 194,
visited by Flaget,
195, 209, 217, 228,
249, 258, welcomes
Du Bourg, 265,
410, 414, 441, 453.
Scafi, CM, II. 536.
Scanlon, Rev. Thom-
as, 847.
Schaefer, Rev. A. H,
II, 520.
Schaefer, Rev. Char-
les, H, II, 386.
Schaefermeier, P. Li-
borius, II, 409.
Schaefers, Rev. Jo-
seph, II, 398, 468,
475.
Schaeffer, Rev. Ber-
nard, succeeds St.
Cyr in Chicago,
562.
Scheerer, Rev. Mar-
tin, II, 239.
Schiller, Rev. Fran-
cis, II, 541, 615.
Schilling, Father A.
J, II, 411, 476,
477.
Schindel, Rev. E. A,
II, 206, 207.
Schlathoelter, Rev.
Bernard, H., II,
238, 395, 541, 620.
Schlathoelter, Rev.
Louis, II, 386, 541.
Schlefers, Rev. Chris-
tian Hubert, II,
234, 544.
Schmidt, Rev. C, II,
545.
Schmidt, Rev. Joseph
Henry, II, 243, 374,
393, 520.
Schoemakers, Father
John, S. J, 687.
School, of Flaget,
practical weaving
taught the women,
185, school in St.
Charles, 302, school
in LaSalle, 714.
School System of St.
Louis, II, 279, 281,
282, 564: under
Kain 612, under
Glennon, 669, 674,
Teaching Sister-
hoods 740, 744. For
individual schools,
see Parishes and
Churches.
Schools of Lorettines
closed in Arkansas,
489.
Schrage, Rev. Henry,
II, 474, 475.
Schramm, Rev. John,
II, 234, 543, 544,
545.
Schroeder, Rev. Jo-
seph, II, 431.
Schulak, Rev. F. W,
S. J., II, 367.
Schulte, Rev. Fred-
erick, II, 506, 520.
Index
835
Schultz, Rev. J. A.,
II, 522.
Schweihoff , Rev.
Stephen, II, 196,
197.
"Seabird," Steamer,
blew up, II, 86.
Second Synod of St.
. Louis, List of
Fathers, II, 179,
180, Religious Sta-
tistics of St. Louis,
181, 183, Missions
and Stations, 183,
184, Pastor Letter,
184, 186.
Secrets of success, II,
765, 767.
Sedalia, St. Vincent
de Paul, II, 257.
Sedella, Fr. Antonio,
his character, 237,
238, 240, objects to
S i b o u r d , 241,
threatens, 261, 386,
388, 389, 392, 393,
Vicar-General, 431,
433.
See, diocese of Louis-
iana, limits, 240.
Seeberger, Rev. C,
II, 371.
Seeling, Rev. Ber-
nard, II, 391.
Seignelay, 23.
Seisl, P. Martin, S.
J., II, 367, 412,
413, 559.
Selinger, Rev. D. Jo-
seph, II, 362.
Seminary of St.
Thomas, near
Bardstown, 256.
Seminary, planned,
by Du Bourg, 242,
at Barrens, 274, un-
der Lazarists, 261,
293, 296, 422, Sem-
inary in South,
423, proposal, 424,
426, 442, removed
from Barrens to
St. Louis, 704, the
Diocesan at St.
Louis, 836, Prepar-
atory, at Cape
Girardeau, 8 3 7,
840, 844, establish-
ed at Carondelet,
840, closed, 844, in
Soulard Addition,
838, church of
Holy Trinity, 839,
Soulard Mansion,
839, opened, Bon-
zano, Old Kenrick,
II, 577, 578, New
Kenrick, II, 664,
666, Apostolic
Delegate at dedica-
tion of, II, 667.
Senat, Fr., martyr of
duty, 1736, 184.
Sennerich, Rev. Se-
bastian, II, 393,
396, 398, 521.
Sereno, Our Lady of
Victory, II, 706.
Seton, Mother,
Daughters of Char-
ity, 239, 447.
Setters, Rev. John,
II, 393, 422.
Sevcik, Rev. Mathias
Thomas, II, 417,
530, 615.
Shamrock Society,
II, 456.
Shaw, Father, 380.
Shaw, Rev. H. J., II,
527, 528.
Shawnee, tribe, 155.
Shea, Rev. Edward,
J., II, 377, 484.
Shea, Rev. William,
L., II, 696.
Sheil, Rev. James,
II, 241.
Shelbina, II, 384,
677, 678.
Shepherd of the Val-
ley, II, 167, 168,
520.
Shield 's Monument
unveiled, II, 659.
Shrewsburg, St. Mi-
chael's, II, 532.
Sibourd, Administra-
tor Apostolic, 241,
292, V. G., 389,
390, 393, 406.
Sicarcli, Father, 242.
Siesener, Rev. Otto,
II, 475.
Sikeston, St. Francis
Xavier, II, 703.
Silver, Sacerdotal
Jubilee of Glen-
non, II, 658.
Sisterhoods in St.
Louis, 1844, 823.
Sisters, religious, in
Missouri, 442.
Sisters Servants of
the Holy Ghost of
Perpetual Adora-
tion, II, 740.
Skaer, Rev. F. H., II,
528.
Slavery in Missouri,
726.
Slovak Catholics in
St. Louis, II, 689.
Smarius, Rev. Corne-
lius, S. J., II, 443,
444.
Smeedts, Rev. J. B.,
S. J., 311, 312, 331,
442, 443; II, 434.
Smith, Rev. Constan-
tine, II, 190, 209,
301, 507.
Smith, Mrs. Charles,
of Opelousas, 305,
widowed, 306, Ma-
dame Mary, 405,
will of, 422, 722.
Smith, Rev. Edward,
II, 535, 546.
Smith, Very Rev.
Thomas, C. M.,
visitor, 844.
Smyth, Rev. Peter,
A., II, 241.
836
History of the Archdiocese of St. Louis
Social Work, II, 656.
Societies, Catholic,
their use, II, 459,
460.
Society for Diffusion
of Alms, II, 453.
Society of Jesus, 443.
Society o f Sacred
Heart, 300.
Sodality of Blessed
Virgin, II, 451.
Soderini, Rev. Tibe-
rius, S. J., 856.
Sonnenschein, Rev.
William, II, 243,
393, 429.
Sora, native town of
Rosati, 293.
Souel, Father, 26.
Soulard, Anthony,
248, 272.
Souvay, Rev. Dr.
Charles, L., CM.,
245, 268, 386, 399,
419, 431.
Spalding, Archbishop
Martin, 308.
Spanish, garrison un-
der de Leyba, 147,
regime closing
years of, 168, 203,
Spanish and
French, 247.
Spaunhorst, Henry
J., State Senator,
II, 414, extract
from his speech,
415, 455.
Speich, P. Michael
F., S. J., II, 492.
Spencer, Rev. John
Patrick, II, 697.
Spigardi, Rev.
Caesar, II, 682.
Spinning, wool-card-
ing, introduced by
Richard, 191.
Spiritual condition at
LaSalle, 715.
Springfield, Immacu-
late Conception, II,
257.
Stack, Rev. William,
II, 376, 396, 401.
Stanowski, Rev. Ur-
ban, II, 685, 686.
Starkenburg, St.
Martin's, II, 397,
399.
State, support of
Church under
Spain, 247.
Statistics of the dio-
cese, 1839, 730, 736,
Pastoral Letter,
736, 737, Acts and
Decrees, 737, 740.
Staudinger, Rev. Ni-
cholas, II, 427, 428,
467.
Steck, Father Fran-
cis Borgia, 7, 10, 11,
12, 13, 14, 15, 17,
18.
Stehle, Fr. Nicholas,
369, 370.
Steinbeck, D. F., 372,
491.
Stemker, Rev. Bern-
ard at Kirkwood,
II, 229, 257, 398.
Stepka, Rev. Vic-
tor, II, 235, 616,
617, 684.
Sterling, Captain,
105, 110, 120.
Stoddard, 104.
Stokes, Win., makes
offer for Catholic
Cemetery, 280.
Stolte, Rev. Bernard,
II, 528, 695.
Strahan, James, 331.
Straubinger, Rev.
Francis, II, 382,
386.
Stroombergen, 1 1 ,
415, 473, 476, 531.
Students' Home, Co-
lumbia, II, 401.
Students ' Mission
Crusade, II, 709.
710.
Stultz, Rev. Wendel-
in, II, 241.
Stuntebeck, Rev.
Francis H., II, 274.
Sturgeon Bay, 15.
Subscribers to Build-
ing Fund of St.
Froncis X a v i e r,
825.
Subscriptions, for
Church, in St.
Louis, 438.
Succursal Churches
in St. Louis, 834,
835.
Sudeik, Rev. Gerard
II, 390.
Sugar Creek, Kansas,
679.
Sullivan, Holy
Martyrs of Japan,
II, 418.
Sullivan, Rev. D. F.
II, 385.
Support for Semi-
nary, 841.
Sulpice, St., Con-
gregation of 22.
Sulpician, mission-
ary, greatest, Rich-
ard, 191, daily re-
union at the altar,
192, at Gallipolis,
211.
Suppression of the
Society of Jesus,
126, 127.
Susan Henn, 116.
Suster, Rev. Oscar,
II, 689.
Sweere P. Adrian,
S.J., II, 422.
Swift, Rev. Thomas,
II, 256.
Synod, the first of St.
Louis, 730, Pastors
of the various
churches at Svnod,
730, 733, third, II,
603, 605, all pastors
have equal rights,
Index
837
II, 605, 606, Forty
hours' devotion en-
joined, 606.
$yvo, Maronites in St.
Louis, II, 683, 684.
Tabosco, Indian name
for Catholic priest,
457.
Tage s-Chronik, II,
174, 175.
Tallon, Rev. P. W.
II, 462, 486.
Talon, Intendant, 9,
17.
Tamaroa, village of
the, 14, 32, 33, 114,
125.
Tannrath, Rev. Ben-
jamin, II, 372.
Tannrath, Rt. Rev.
J. J., Chancellor,
II, 508, 673.
Taylor, August
Deodat, 558.
Taylor, Rev. M. J., II,
537, 693.
Teroerde, P. Paul,
O.S.T., II, 419.
Tesselaar, Rev. V.,
O.S.M, II, 538,
655.
Tettemer, Rev. J. H.,
II, 387, 696. •
Teutonia, Paderborn,
766.
Texas, 25.
Texas Bend, St.
Francis Church, II,
245.
Thaumer de la
Source, Rev., 127.
Thayer, Sacred
Heart, II, 619.
Third Order of St.
Francis, II, 452.
Thobe, Rev. Henry,
II, 245, 405, 406,
481, 531.
Thornton Bequest, II
151.
Tichitoli, Fr., 245,
248, 273, 405, 408,
409, 432, 436.
Timmermans, Peter
Joseph, S.J., 310,
330, 331, 335, 337,
524.
Timon, John, Deacon,
CM., 369, 374, 375,
Priest, 382, 413,
441, 448, 492, 501.
Timon and Odin, 701,
Timon Visitor, 702,
704, Timon in Paris
703, Timon exam-
ines conditions in
Texas, 704. Timon
Prefect Apos-
tolic of Texas, 705,
Sends Odin as sub-
Prefect, 705, died
as Bishop of Buf-
falo, 706.
Tintrup, Rev. Con-
rad, II, 426.
Tipton, St. Andrew's,
II, 255, 256.
Tithes, villagers pav,
146.
Tobacco, use of, 150.
Tobar, Don Pedro de,
5.
Tobyn, Rev. Mvles,
W. II, 199.
Toebben, Rev. An-
drew, II, 703.
Tonti, 7, 19, 20, 21,
23, 25, 27, 28.
Toomey Rev. James,
II, 527.
Tornatore, John B.,
Fr., 380, 381, 382,
385, 494, 502, 503,
701.
Total Abstinence,
Catholic and Be-
nevolent Society,
II, 456.
Tracy, Rev. John, A.,
II, 699.
Trading store, stone
house, built by Mr.
Maxwell, 205.
Tragi-comic event,
Father Saulnier
tells of it, 475.
Transfer, Official, of
French territory to
England, 110.
Transition period, af-
fairs of Church,
• 248.
Trappists at Potting-
er's Creek, Ken-
tucky, 215, Guillet
Abbot, Dunancl
Prior, Langlois,
217, at Monk's
Mound, 217, 225,
Dunand at Prairie
du Chien, 484.
Tre Ore, De Andreis,
introduced, 289.
Treaties explained,
460.
Tribes, warlike, en-
gaged by British,
147.
Trinitv, Holy in St.
Louis, II, 112, Lau-
rens, Blaarer, and
A n s e 1 n pastors,
Goller Assistant,
113, Doebbener,
113, Franciscan
Sisters at, 114,
Doebbener founds
Holy Cross, 114,
116, Fr. Brickhoff,
116, Schroeder,
116.
Trinity Cemeterv,
Holy, II, 158.
Trojan, Rev. Francis,
II, 193.
Trudeau, Zenon, 158.
Chooses spot for
church in new vil-
lage of Ste. Gene-
vieve. 172.
838
History of the Archdiocese of St. Louis
Tnimm, Rev. P. G.,
II, 240, 371, 396,
539.
Trustees, give notice
of opening new
Cemetery, 2 8 0,
trouble with, 433.
Tschieder, Rev. Peter,
II, 413, 560.
Tucker family at
Barrens, 202, 229,
Tucker's Settle-
ment, 309.
Tucker, Louis, at the
Barrens, 29 8,
Priest 448, II, 90,
97.
Tucker, Rev. Hilarv,
443, 623.
Tucker, Rev. Hilary,
early days, 753,
student at Ameri-
can College, Rome,
754, 755, Pastor of
Quincy, 755, builds
a church, 756, 757,
759, Missions on
the West bank of
the Mississippi,
757, 758, visits
Warsaw, 758, San-
ta Fe, 759, plans a
school, 759, 760, fi-
nancial difficulties,
760, goes in collec-
tion tour, 760, Pot-
awatomi Indians
pass through Quin-
cy, 761, conversion
of Governor Car-
lin's daughter, 761,
her holy death and
her burial, 762,
Temperance S o -
ciety, 763, Father
Tucker joins Bos-
ton diocese, 764, his
character, 764, II,
379.
Tuerk, Rev. George,
II, 238, 408.
Tully, II, 379.
Tuohev, Rev. J. T. II,
396, 402.
Turmel, Rev. Julian,
II, 380.
Tywappity Bottom,
II, 245.
Uhland, Father John
G., C. M., 370; II,
555, 558.
Ulloa, Spanish Gov-
ernor, 110.
Union, Franklin
County, Immacu-
late Conception,
350; II, 415.
United Sons of Erin,
II, 457.
University, the St.
Louis, 811, Medi-
cal Faculty, 811,
Law Department,
811, 812, Verhaeg-
en, first President,
812.
Unzaga y Ameraga
Don Luis de, 143.
Upper Dardenne,
composed of Dog
Prairie and Allen
Prairie, II, 426.
Upper L o u i s i a na,
poverty of, 421,
425, 429.
Ursulines in New Or-
leans, 120, Mother
Duchesne at Ur-
sulina Convent,
301.
Ursuline Nuns, - II,
738, 741, 743.
Ursuline Nuns, Or-
igin, II, 37, Mel-
cher and Ursuline,
37, 38, King Louis
of Bavaria and
Ursuline, 38, Lud-
wig Mission, Vere-
in, 39, St. Louis
Foundation, 39, 40,
Father Muehlsie-
pen and Ursuline,
40, 41.
Valazza, Rev. Fran-
cis K., 364 ; II, 560.
Valentine, Capuchin
Monk, First resi-
dent priest of St.
Louis, 106.
Valezano, F r. S e-
condo, 262.
Valiniere, Vicar-Gen-
eral, writes, letter
affixed to door of
Cahokia Church,
161, V. G., 162,
Vicar-General 210,
character, 210.
Valle, Felix M., II,
523.
Valle 's, Mine, II,
529.
Valley Park, Sacred
Heart, II, 7 01,
702.
Vallier, Bishop, 32,
Van Assche, R|ev.
Jodocus, S. J., 311,
312, 331, 335, 442;
II, 276, 277, 431.
Van Clostere. Rev.
' Vital, 410, 774.
Van de Velde, John
Oliver, S. J., 310,
359. Bishop of
Chicago, II, 122,
126, 272.
Van der Heyden, P.
Baldwin, S. J., 422.
Van der Sanden,
Rev. Henry, at
Gravois, II, 228,
229, 257, 361, 378.
543.
Van Horzig, 311.
Van Lommel, Father
John, S. J., 359.
II, 383.
Van Mierlo, P. Hen-
ry, S. J., 423, 425,
431 ; II, 392.
Index
839
Vannutelli, Cardinal
in St. Louis, II,
659.
Van Quickenborne,
Rev. Charles. S. J..
Superior of Mis-
sion, 311, 328, 332,
335, 337, 341, 344,
345, 347, 348, 349.
355, 358, 406, 441,
4 4 3. Appointed
Vicar-General. 499,
500. Reestablishes
the Sacred Heart
Nuns at St. Char-
les. 518. Journeys
in Illinois, 526. At
Dubuque and Ga-
lena, 543, 545, 546.
"Rather taciturn",
567, Father Lutz
advances $25, 567,
Lef evere 's plans,
567, 568. Indian
Missionary efforts,
642, 645, recalled,
651, character, 652.
Van Quickenborne,
P. Ch. F., S. J, II,
420.
Van Rysselberghe,
James, "311, 316.
Van Sweevelt, Jodo-
cus, 359.
Van Tourenhout,
Rev. Charles L.,
II, 522, 523, 524.
Vasquez
341.
Vasquez, Baronet,
Indian Agent, 454,
death of, 455, Vas-
quez, Mrs. Bar-
onete, house and
family of, 463.
Vatican Council, var-
ious classes of op-
ponents to the def-
inition of Papal
infallibility, II,
306, 307.
Galbriel,
Vattmann, Rev. Ed-
ward J, II, 415.
Venneman, George,
S. J, II, 422.
Verdin. John S., S.
J, II, 273.
Vereani, Fr. Peter,
C. M., 243, 441.
Verhaegen, Rev.
Peter, S. J., 311,
312, 331, 335, 358,
359, 441, 443.
Verhaegen, Official
visitation of Kick-
apoo Mission, 648,
Council of Balti-
more 653.
Verhaegen, P. J., S.
J.. II, 272, 274, 421,
422.
Vermillion Sea, 19.
Ver million ville. La.,
435.
Verrevdt, Rev. Felix
Livinus, S. J., 311,
312, 331, 335, 442,
525, 656, 658, 662,
663 ; II, 400.
Vest, U. S. Senator
of Jesuit Schools,
675, 676.
Vienna, Visitation
Church, II, 370.
Viessman Holy Trin-
itv Church, 1 1,
541.
Vigo, 135.
Vincennes. 113, 116,
125, 192, Diocese,
561, Bishop Brute
wants St. Cyr to
stay in Chicago,
562.
Visitandines in Kas-
kaskia, 626, from
Kaskaskia to St.
Louis, 856, 857,
858.
Visitation Nuns, come
to St. Louis, II,
293, 294, 295, 328.
Visitation Nuns, II,
738, 741.
Visitation Church,
II, 485, 486, 749.
Vivier, Jesuit, 184.
Voo-t, Rev. Philip,
II, 424.
Volm. R e v. Fred-
erick, II, 397.
Volney, infidel writer
visits Father
Rivet, 187.
Von Brunn. Rev.
August J.. II. 618.
Von Hoist. 322.
Von Phul, Henry,
272.
Waelterman, Rev.
John. II, 406, 473,
478, 616, 617. 699.
Wasener, Rpv. Her-
man, II. 545.
Walsh, Fr. Patrick,
V.G.. of X. O. 202,
dies, 237.
Walsh, Fr. Peter, 359.
Walsh. Rev. Martin,
II. 381.
Walsh. Rev. Michael,
II, 376.
Walsh, Rev. William,
II, 188, 189, 360.
Walters, P. Corneli-
us, S. J., II, 387,
425.
Wapelhorst, Rev.
Christian, II, 391,
423, 424, 427.
War declared by Con-
gress, II, 711.
Ward, Rev. John. II,
101.
Wardens, abolished
by Kenrick, 250.
Wardsville, St. Stan-
islaus, II, 541.
Washington, Mo.,
691, 692.
Washington, Frank-
lin County, St.
B40
History of the Archdiocese of St. Loins
Francis Borgia. II,
411, 414.
Washita River, visit
to of Fr. Dupuy,
483.
Washkanta, Great
Healer, 457.
Watrin, Fr. Phili-
bert, S.J., 25, 115,
361.
Watson, Rev. George
A., II, 529.
Weber, Rev. Joseph,
8 J-, II, 439, 560.
Webster Groves, Holv
Redeemer, II, 532.
Weiss, Fr. F X II
74, 77, 520.
Weiss, Rev. F. X., at
St. Genevieve, 209.
Welby, Rev. Michael
II, 464.
Weld, C. S., 13.
Welfare work for our
soldiers, II, 712.
Wellsville, Resurrec-
tion of Christ,
Church, II, 704.
W e 1 1 s t o n , Xotre
Dame de Lourdes
II. 620, 621.
Weninger, Rev.
Francis X, S. J
II. 441, 443.
Wentker, Rev. Jo-
seph, II, 362, 544.
Wentzville, St. Pat-
rick's, II, 395, 396.
Wernert, Rev. Law-
rence, II, 540.
Wesl Alton. Immacu-
late Conception, II,
706.
Western Banner M
171.
Western Watchman
II, 349, 351.
Westhues, Rev. Jo-
seph, II, 700.
Westphalia, Mo., 689,
690, 693, 699, 700.
Wheeler, Rev. Robert,
II, 388.
Wheeler, Rev. Wil-
liam, 847; II, 102.
speech, 591.
Whiskey, ruin of the
Indian, 657.
White Church, St.
Joseph's, II, 616.
AVhitemarsh Planta-
tion, Jesuits, 310,
329.
White Plume, Chief,
of Kansas, 452, 4.~>9.
460, 462.
White, Rev. J. C, II
403.
AVhite River, hunter
communities, 469.
Whitfield, Archbish-
op, 448.
Wiiy so few settle-
ments up to 1830?
576, 577.
Wiegers, Rev. John,
II, 234, 520.
Rev. Peter
(the elder), II
469, 470.
Wigger, Rev. Peter.
II. 235.
Wigger, Rov. Joseph,
[I, 543.
Willenbrink, R o v.
Henry, II, 2 4 5,
404.
Wi limes, Rev. Fran-
cis X., II, 24:]. 405,
727.
Winkelmann, Rev.
Joseph H., II, 545.
Wipperman, Rev., II,
616.
Wippern, F. X., S.
J., II, 273.
Wisconsin River, 10,
20. 24.
Wisconsin Territory
included Iowa, 597.
Wiseman, Rev., II.
529.
WisnieAvski, Rev
Stanislaus J., II
241, 687.
Women's Rights, II,
709.
Xavier, Madam, 351.
Zealand, Rev. Joseph,
S. J., II, 275.
Zechenter, Rev. Er-
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